PRESENTED  TO  THE  LIBRARY 


PRINCETON  THEOLOGIML  SEMINKRY 


Pfofessop  |4entty  van  Dyke,  D.D.,  lili.O. 

BVTTS  6  0^.  V  5  6  1884      "  ] 

Vincent,  John  Heyl,  1832-   i 

1920. 
The  lesson  commentary  on  th< 

International  Sunday-Schoo! 


THE 


Wesson  Commentary 


INTEMATIONAL  SUNDAY-SCIIOOL  LESSONS 


FOR  1884. 


REV.   JOHN   II.   VINCENT,   D.D., 

AND 

REV.  J.  L.'hURLBUT,  D.D. 


BOSTON: 

162    -WASHINGTON    STREET. 


PREFATORY. 


AGAIN  the  table  is  set  and  tlie  banquet  spread.  Good  food  from 
many  fields  is  here  furnished,  and  flowers  from  many  gardens. 
Blessed  are  they  who  sit  down  with  sharp  appetite  to  partake  and  to 
gain  strength,  that  being  strong  they  may  give  help  to  others. 

The  Lesson  Commentary  for  the  new  year  has  been  prepared  with 
great  care.  Experience  in  compilation  through  the  years  has  given 
judgment  and  discrimination.  Familiarity  with  the  ever-widening 
tield  of  exegetical  literature  has  increased  the  compiler's  resources,  and 
I  firmly  believe  tliat  the  provisions  made  in  this  volume  by  our  able 
fellow-worker,  the  Eev.  Jesse  Lyman  IIurlbut,  D.D.,  will  more  than 
ever  aid  and  gratify  the  Superintendents  and  Teachers  for  whom  this 
work  is  compiled. 

A  valuable  contribution  has  been  made  to  the  current  volume  in  the 
"  Sermon  Outlines  "  prepared  by  a  number  of  distinguished  ministers. 
They  have  been  requested,  in  rendering  this  service,  to  provide  sermon- 
sketches  \vhich  would  indicate  to  pastors  a  plan  by  which  the  teachings 
of  the  weekly  lessons  may  be  made  to  tell  in  [)ulpit  discourses. 

These  compilations  and  sermon-outlines  are  man's  contril)ution  to 
the  work  of  God  in  the  edification  of  the  Church.  The  human 
preparation  is  impotent  without  the   Divine  interposition.     The  fire 

5 


PREFATORY. 


must  descend  from  heaven  upon  the  altar ;  the  Divine  reservoirs  must 
be  connected  with  conduit  and  fountain ;  the  Divine  Spirit  must  enter 
the  body  of  flesh  and  blood.  Therefore  I  beseech  all  students  of  these 
notes  to  invoke,  in  their  perusal  and  in  their  application  to  the  work  of 
teaching,  the  blessing  of  the  Father  who  has  promised  to  give  the  Holy 
Spirit  to  those  who  ask. 

J.    H.    YiNCENT. 

New  York,  Septemher  1,  1883. 


LIST  OF  AUTHORS  QUOTED. 


Al.hott,  L. 
Akxjiiukr,  J.  A. 
AUxiiiiWiT,  .1.  \V. 
A  in. id,  11. 
Amlrowfs,  Bishop. 
Aniot.  W. 
Auijutitine. 

Hi.lir. 

Baker. 

Bunics,  A. 

Biitcs,  John. 

Biuiiii^iirten. 

Beet,  J.  A. 

Bengel,  J.  A. 

Be:*ser.  R. 

Bezji,  T. 

Bernard,  St. 

Berniird,  T.  D. 

Bimay,  T. 

Bibliwil  .Museum. 

Biseoe,  K. 

Bispinsr. 

Bk1iIii1|.1i,  Thomas  T. 

Bloomtield. 

Bonnr,  11. 

Bowes. 

Boys,  Dian. 

Brandt,  J. 

Brown,  D. 

Brownris;,  Bisliop. 

Brcw.ster. 

Briff!^,  C.  A. 

Burkitt,  A. 

Butkr,  J.  G. 

Butler,  \V.  A. 

Bunyan,  J. 

Burton. 

Bushuell,  H. 

Ca.spci-s,  A. 
Caird,  .1. 

Canihridfre  Bible. 
Carlyle,  T. 
Catherwood,  T. 
Calvin,  Jolin. 
Chrysostom. 
Clement  of  Alexandria. 
Clarke,  Adam. 
Conybeare,  W.  J. 
Collier,  Jircmiah. 
Cook,  Canon. 
Cuyler,  T.  L. 
Cyprian. 


De  Wette. 
Delitzsch,  F. 
Dick,  Dr.  John. 
D'luiiluimc,  Bishop. 
D.Kldiid-e. 

PMmunds. 
Ellicott,  ('.  J. 
Krdnmini,  C.  F.  D. 
Estius. 
Ewal.l,  II. 

Farindon,  A. 
Farrar,  F.  W. 
Ford,  J. 
Foster,  .J. 
Eraser,  D. 
Freeman,  J.  M. 

Gadsby,  John. 
Geier,  Martin. 
Geikie,  C. 
Gerhich,  O.  V. 
Gerok,  C. 
Gloajr,  P.  J. 
Goode,  F. 
Goulburn,  E.  M. 
Gray,  J.  C. 
Gurnall. 

Haeftenus. 
Hamilton,  J. 
Hall,  Bi.shop. 
Ihiokett.  II.  B. 
llardwiekc. 
Hammond. 
Ilaveriral,  F.  R. 
Henry,  M. 
Iledingrer. 
Heiigstonbernr. 
Ilervev,  Bishop  J. 
Hibl.aVd,  F.  G. 
Hitziff. 
Hodfje,  C. 
llofmann. 
Hood,  E.  P. 
Home,  J.  II. 
llowson,  J.  S. 
Huntington,  Bishop. 
Humi.hrev. 
Hunter,  W. 
Hupfeld. 

Jaeobson,  W. 


James,  J.  A. 
Janiieson,  K. 
J  ebb.  Bishop. 
Jenkvn. 
Johnson,  F. 
Jowett. 

Keil,  C.  F. 

Kitto,  J. 

Kling. 

Kno.x,  A. 

Krummachcr,  F.  W. 

Kuinoel. 

Kurtz. 

Langre,  J.  P. 
Leehlcr,  G.  V. 
Loijrhton,  Archbishop. 
Li-rlitfoot,  J. 
Luther,  M. 

Maekni{,']it,  J. 
ISIariton,  T. 
Maurice,  F.  D. 
MTurdv,  J.  F. 
M'llvaine,  Bishop. 
.Mi.rtvr,  P. 
:Slason,  J. 
Mever. 

ileianclithon,  P. 
Milncr,  J. 
Moll,  C.  B. 
Morrison,  J. 
iludge. 

Neander,  J.  A.  W. 

Oehler. 
Olshausen,  H. 
Origen. 
Osiander. 

Palmer.  B.  M. 
Perowne,  J.  J.  S. 
Plumptre,  E.  II. 
Plumer,  \V.  S. 
Pool.  M. 
Pulsford,  John. 
I'usey,  Dr. 

Quesnel,  P. 

Raleigh,  A. 
Kawlinsou,  Canon, 


LIST 

OF  AUTHORS  QUOTED. 

Eaphelius. 

Stanley,  Dean. 

Van  Lennep,  H.  J. 

Rieger. 

Starke. 

"Van  Oosterzee. 

Ridgaway,  H.  B. 

Steele,  D. 

Vilmar. 

Riggeubach,  C.  J, 
Robertson,  F.  W. 

Stier. 
Stock,  E. 

Walker,  R. 

Robinson. 

Stuart,  M. 

Webster. 

Rocs. 

Westcott,  B.  F. 

Ruckert. 

Taylor,  Isaac. 

Whedon,  D.  A. 

Temple,  Bishop. 

Whedon,  D.  D. 

Saphir,  A. 
Scfiatf,  P. 

Terry,  M.  S. 

Whichcote,  Dr. 

Theodoret. 

Wiesinger. 

Schlier. 

Tholuck. 

Wieaeler. 

Schmoller. 

Thompson,  J.  P. 

Wilkinson. 

Scott,  J. 

Tittmann. 

Windischmann. 

Seneca. 

Toplady,  A. 

Wordsworth,  C. 

Smith,  T. 

Toy,  C.  H. 

Spurgeon,  C.  H. 

Trapp,  John. 

Zockler. 

LESSONS  AND  GOLDEN  TEXTS  FOR  1884. 


STUDIES  IS  TUE  ACTS  MD  El'lSTLES. 


First  Qvinrter. 
LcfHon 

I.  Jan.  6.— The  Conkerkxce  at  Jerusalem.  Acts 

1.^.  1-11.  Commit  vs.  8-11.  Golden  Text: 
We  believe,  that  throuRli  the  grace  of  the  Lord 
Jesus  Christ,  we  shall  he  saved,  even  as  they. 
Acts.  15.  11. 

II.  Jan.  1.3.— Hearing  and  Doing.  James  1.  IC- 
27.  Commit  vs.  22-25.  (Jolden  Text:  Be  ye 
doers  of  the  word,  and  not  heiuvi-s  ouly.  James 
1.  22. 

III.  Jan.  20.— The  Power  of  the  Tongue.  James 
.3.  1-18.  CommU  vs.  2-5.  (iOLDEN  Te.\t:  By 
thy  words  thou  shalt  be  JustiQed,  and  by  thy 
words  thou  shalt  be  coudemued.  Matt.  12.  37. 

IV.  Jan.  27.— Living  as  in  God's  Sight.  James  4. 
7-17.  Commit  vs.  13-15.  GOLDEN  Text  :  Hum- 
ble yourselves  in  the  si<rht  of  the  Lord,  and  he 
shall  lift  you  up.  James  4.  10. 

V.  Feb.  3.— Paul's  SEfOND  Missionary  Journey. 

Arts  15.  a>-41,  and  10.  1-10.  Com  out  rs.  9,  10. 
Golden  Text:  Come  over  into  Macedonia,  and 
help  us.  Acts  16.  9. 

n.  Feb.  10.— The  Conversion  of  Lydia.  Acts  16. 
11-34.  Commit  rs.  13-15.  Golden  Text: 
Whose  heart  the  Lord  oix^nert,  that  she  attended 
unto  the  things  which  were  spoken  of  Paul. 
Acts  16.  14. 

VII.  Feb.  17.— The  Conversion  of  the  Jailer. 
Acts  16.  2">-J0.  Co)nmit  vs.  29-;}4.  Golden 
Text:  Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved,  and  thy  bouse.  Acts  16.  31. 

VIII.  Feb.  24.— Thessalonia.\3  and  Bereans. 
Acts  17.  1-14.  Commit  vs.  2-4.  Golden  Text  : 
These  were  more  noble  than  those  in  Thessa- 
lonica,  in  that  they  received  the  word  with  all 
readiness  of  mind,  and  searched  the  Scriptures 
daily,  whether  those  things  were  so.  Acts  17. 11. 

IX.  March  2.— Paul  at  Athens.  Acts  17.  22-34. 
Commit  vs.  29-31.  GOLDEN  Text:  In  him  we 
live,  and  move,  and  have  our  being.  Acts  17.  28. 

X.  March  9.— Paul  at  Corinth.  Acts  18.  1  17. 
Commit  vs.  9-11.  Golden  Text:  I  am  with 
thee,  and  no  man  shall  set  on  thee,  to  hurt  thee : 
for    I   have  much  people  In    this    city.    Acts 


Lesson 

XL  March  IC.— The  Coming  of  the  Lord.  1  Thess- 
4.  13-18,  and  5. 1-8.  Commit  vs.  14-17.  Gold- 
en Text:  For  if  we  believe  that  Jesus  died 
and  rose  again,  even  so  them  also  which  sleep 
la' Jesus  will  God  bring  with  him.  1  Thess.  4. 
14. 

XII.  March  23.— Christian  Diligence.  2  Thess. 
3.  1-18.  Commit  vs.  1-5.  GOLDEN  Text:  Be 
not  weary  in  well  doing.  2  Thess.  3.  13. 


XIII.  March  30.— Review  ;  or.  Missionary,   Tem- 
perance, or  other  Ltjsson  selected  by  the  school- 


Second  Quarter. 

I.  April  6.— Paul's  Third  Missionary  Journey. 

Acts  18.  2.3-28,  and  19.  1-7.  Commit  vs.  24-2G. 
Golden  Text:  And  when  Paul  had  laid  his 
hands  upon  them,  the  Holy  Ghost  came  on  them. 
Acts  19.  6. 

II.  April  13.-PAUL  AT  Ephesus.  Acts  19.  8-22, 
Commit  vs.  8-10.  Golden  Text:  And  many 
that  beliered  came,  and  confessed,  and  showed 
their  deeds.  Acts  19.  18. 

III.  April  20.— Paul's  Preaching.  1  Cor.  l.  17-.31. 
Commit  vs.  17-19.  Golden  Text:  We  preach 
Christ  cruciOed,  unto  the  Jews  a  stumbling- 
block,  and  unto  the  Greeks  foolishness.  1  Cor. 
1.  23. 

IV.  April  27.— Abstinence  for  the  Sake  of  Oth- 
ers. 1  Cor.  8.  1-13.  Commit  vs.  10-13.  Gold- 
en Text:  If  meat  make  my  brother  to  oITend, 
I  will  eat  no  flesh  while  the  world  staudeth. 
1  Cor.  8. 13. 

V.  May  4.-CHRISTIAN  LovE.-l  Cor.  13. 1-13.  Com- 

mit vs.  n-iS.  Golden  Te.xt:  Love  is  the  ful- 
fllling  of  the  law.  Rom.  13. 10. 

VI  May  11.— Victory  over  Death.  1  Cor.  15. 
50-58.  Com?7iif.  rs.  55-58.  Golden  Text. 
Death  Is  swaUowed  up  in  victory.  1  Cor. 
15.54. 

VII.  May  18.— The  Uproar  at  Ephesus.  Acts  19. 
23-41,  and  20.  1,  2.  Commit  vs.  .38-40.  GOLDEN 
Text  :  Why  do  the  heathen  rage,  and  the  peo- 
ple imagine  a  vain  thing  y  Paa.  2.  1. 


LESSONS  FOR  1884. 


Lt-SKon 

V'lII.  May  25.— Liberal  Giving.  2  Cor.  9.  1-15. 
Commit  vs.  6-8.  Golden  Text:  God  loveth  a 
cheerful  gher.  2  Cor.  9.  7. 

IX.  June  1.— Christian  Liberty.  GaL  4.  1-16. 
Commit  vs.  -i-G.  Goldex  Text:  stand  fast 
therefore  in  the  liberty  Avherewlth  Christ  hath 
made  us  free.  Gal.  5.  1. 

X.  June  8.— Justification  by  Faith.  Rom.  3. 19- 
31.  Commit  vs.  24^26.  Golden  Text:  There- 
fore being  justiQed  by  faith,  we  have  peace 
with  God  through  our  Lord  Jesus  Christ.  Rom. 
5.1. 


Lesson 

XI.  June  15.— The  Blessedness  of  Believers. 
Rom.  8.  28-39.  Commit  vs.  37-39.  Golden 
Text  :  We  know  that  all  things  work  together 
for  good  to  them  that  love  God.    Romans  8. 

28. 

XII.  June  23.— Obedience  to  Law.  Rom.  13.  1-10. 
Commit  vs.  7-10.  Golden  Text:  Let  every 
soul  be  subject  unto  the  higher  powers.  Rom. 
13.  1. 

XIII.  June  29.— Review  ;  or,  Missionary,  Tem- 
perance, or  other  Lesson  selected  by  the 
school. 


THEEE  MONTHS  WITH  DAVID  AND  THE  PSALMS. 


Third.    Quarter. 
Lesson 

I.  July  6.— David  King  over  all  Israel.  2  Sam. 

5.1-12.  Commit  I's.  10-12.  Golden  Text:  I 
liave  found  David  my  servant ;  with  my  holy 
oil  have  I  anointed  him.  Psa.  89.  20. 

II.  July  13.— The  Ark  in  the  HorsE.  2  Sam.  6.  1- 
12.  Commit  vs.  11,  12.  Golden  Text:  He 
blesseth  the  habitation  of  the  just.  Proverbs 
3.33. 

III.  July  20.— God's  Covenant  with  David. 
2  Sam.  7.  1-16,  Commit  vs.  13-16.  Golden 
Text  :  Thy  throne  shall  be  established  forever. 
2  Sam.  7.  16. 

IV.  July  27.  — Kindness  to  Jonathan's  Son. 
2  Sam.  9.  1-13.  Commit  vs.  6,  7.  Golden 
TEXT :  Thine  own  friend,  and  thy  father's 
friend,  forsake  not.  Prov.  27.  10. 

V.  Aug.  3.— David's   Repentance.  Psa.  51.  1-19. 

Commit  vs.  9-12.  Golden  Text:  My  sin  is 
ever  before  me.  Psa.  51.  3. 

VI.  Aug.  10.— Absalom's  Rebellion.  2  Sam.  15. 
1-14.  Commit  vs.  4-6.  Golden  Text  :  Honor 
thy  father  and  thy  mother :  that  thy  days  may 
be  long  upon  the  land  which  the  Lord  thy 
God  giveth  thee.  Eiod.  20.  12. 

10 


Lesson 

VII.  Aug.  17.— Absalom's  Death.  2  Sam.  18.  24-33. 
Commit  vs.  32,  33.  Golden  Text :  Wboso  curs- 
eth  father  or  mother,  let  him  die  the  death. 
Mark  7. 10. 

VIII.  Aug.  24.— The  Plague  Stated.  2  Sam.  34. 
15-25.  Commit  vs.  24,  25.  GOLDEN  Text  :  So 
the  Lord  was  entreated  for  the  land,  and  the 
plague  was  stayed  from  Israel.  2  Sam.  31. 25. 

IX.  Aug.  31.— God's  Works  and  Word.  Psa.  19. 
1-14.  Commit  vs.  7-11.  Golden  Text:  Thou 
hast  magnlfled  thy  word  above  all  thy  name. 
Psa.  138.  2. 

X.  Sept.  7.— Confidence   in   God.  Psa.  27.  1-14. 

Commit  vs.  4,  5.  Golden  Text:  The  Lord  is 
my  light  and  my  salvation ;  whom  shall  I  lear? 
Psa.  27.  1. 

XI.  Sept.  14.— Waiting  for  the  Lord.  Psa.  40.  1- 
17.  Commit  vs.  1-4.  Golden  Text:  I  delight 
to  do  thy  will,  O  my  God.  Psa.  40.  8. 

XII.  Sept.  21.— A  Song  of  Praise.  Psa.  103. 1-22, 
Commit  vs.  1-5.  Golden  Text:  Bless  th« 
Lord,  O  my  soul,  and  forget  not  all  his  benefits. 
Psa.  103.  2. 

Xin.  Sept.  28.— Review  ;  or.  Missionary,  Temper- 
ance, or  other  Lesson  selected  by  the  school. 


LESSONS  FOR  1884. 


THREE  MONTHS  WITH  SOLOMON  AND  THE  BOOKS  OF  WISDOM. 


Fourth  Quarter. 
Lesson 

I.  Oct.  5.— SOLOMO.V  SCCCKEDI.NO  DAVID.      1  KIngS 

1. -ii-SS.  Commit  rs.  28-30.  Goi.dkn  Tk.xt: 
Ami  thou,  Sdlomon,  my  son,  know  thou  the 
UotI  of  ihy  father,  and  .seiTo  hlni  with  a  perfect 
heart,  ami  with  a  willing  niinU.  1  Chron.  'M.  9. 

II.  Oct.    12. —  David's     Charge     to     Solomon. 

1  Chron.  22.  C-19.  Omimit  vs.  17-19.  GOLD- 
KN  Tkxt:  Arise,  therefore,  and  bo  doing,  and 
llie  Lord  be  with  thee.  1  Chron.  22.  IC. 

III.  Oct.  19.— Solomon's  Choice.  1  Kings  .3.  .5-35. 
Oimmif  ns.  9,  10.  (ioLOKN  Text:  Wisdom  Is 
the  principal  thing,  therefore  get  wisdom.  I'rov. 


IV.  Oct.  20.— The  Temim.e  Biilt.  1  KinsrsG.  1-14. 
C(wiinit  vs.  11-13.  (ioLDE.N  Text  :  Mine  house 
shall  be  called  an  house  of  prayer.  Isa.  56.  7. 

V.  Nov.  2.— The  Temple  Dedicated.  1  Kings  8. 
22-36.  Com min'.s.  22-24.  GOLDEN  Text  :  Be- 
hold, the  heaven  and  heaven  of  heavens  cannot 
contain  thee.  1  Kings  8.  27. 

VI.  Nov.  9.— The  Wisdom  OK  Solomon,  l  Kings  10. 
1-13.  0-m//u7  rs.  8,9.  Golden  Text  :  Behold, 
a  greater  than  Solomon  Is  here.  Matt.  12.  24. 


Lffwon 

VII.  Nov.  16.— Solomon's  Sin.  1  Kings  11.  4-13. 
Vvmmit  vs.  9,  10.  goldkn  Te.\t:  Keep  thy 
heart  with  all  diligence;  for  out  of  It  are  the 
issues  of  life.  Prov.  4.  23. 

VIII.  .Nov.  23.— Proverbs  of  Solomon.  Prov.  1. 
1-lC.  Commit  vs.  8-10.  Golden  Text:  The 
fear  of  the  Lord  is  the  beginning  of  knowledge. 
Prov.  1.  7. 

IX.  Nov.  30.— Trie  Wisdom.  Prov.  8. 1-17.  Com- 
mit  vs.  10,  11.  Golden  Text:  I  love  them 
that  love  me  ;  and  those  that  seek  me  early 
shall  And  me.  Prov.  8.  17. 

X.  Dec.  7.— DRfNKENNESS.  Prov.  23.  29  35.    Cntn- 

)ii it  vs.  29-32.    Golden  Text:  He  not  among 
wine-biblteis.  Prov.  23.  20. 

XI.  Dec.  14.— Vanity  of  Worldly  Pleasire. 
Eccles.  2.  1-13.  Commit  vs.  10,  11.  Golden 
Text  :  Wisdom  excelleth  folly,  as  far  as  light 
excelleth  darkness.  Eccles.  2.  13. 

XII.  Dec.  2f.— The  Creator  Uemkmheued.  Eccles. 
12.1-14.  Commit  vs.  13,14.  (ioLDEN  Text: 
Ilemember  now  thy  Creator  in  the  duys  of  thy 
youth.   Eccles.  12.  1. 

XIII.  Dec.  28.— Review  ;  or.  Missionary,  Temper- 
ance or  oiher  Lesson  selected  by  the  school. 


Bethiny,  Mount  of  OliTei,  and  Jerusalem. 


NAMES  AND  RESIDENCES  OF  PUPILS. 


^^././  3"^. 


i/eac/u 


^^a. 


fS^e-Ju/eiic^, 


NAMES. 


RESIDENCE. 


REMARKS. 


AUTOGRAPHS. 


INTRODUCTION    TO   THE    LESSONS    OF    THE   FIRST  AND 
SECOND    QUARTERS. 


I.  Time. 

The  lessons  of  tlic  first  six  months  belong 
mainly  to  the  life  and  letters  of  tiie  Apo.stle 
I'aul,  and  include  the  events  from  the  Conference 
ut  Jerusalem,  about  A.  D.  50,  to  the  writing  of 
tiie  Epistle  to  the  Romans,  A.  D.  57.  These 
seven  years  formed  one  of  the  most  important 
epochs  in  the  history  of  Christianity,  as  at  this 
time  began  the  great  division  which  made  the 
Gospel  no  more  the  property  of  a  Jewish  sect, 
but  a  world-wide  Church. 

II.  Secular  History. 

At  this  period  the  Roman  Empire  ruled  all 
the  world  from  the  Euphrates  to  the  Straits  of 
Gibraltar,  and  from  the  North  ^ea  to  the  Great 
Desert  of  Africa.  The  Mediterranean  Sea  and  all 
the  lands  aromid  it  were  under  the  authority  of 
one  government,  and  in  the  main  its  rule  was 
wise  and  beneficent.  Though  the  emperors 
were  sometimes  wicked  in  their  private  lives, 
and  their  subordinate  rulers  were  sometimes  ra- 
pacious, yet  the  government  of  Rome  as  a 
whole  was  better  than  that  of  even  the  best  of 
the  kingdoms  wliich'it  had  supplanted.  At  the 
opening  of  the  lessons,  the  reigning  emperor 
was  Claudius  Crcsar,  a  mild  ruler,  sometimes 
considered  weak  in  intellect,  though  the  modern 
judgment  has  placed  him  higher  in  ability  than 
the  ancient.  In  A.  D.  54  he  was  murdered, 
and  Nero,  his  step-son,  ascended  the  throne  of 
the  world.  At  first  Nero  was  a  wise  and  just 
sovereign,  and  not  until  after  the  period  of  our 
lessons  did  he  develop  those  traits  which  have 
made  him  memorable  as  the  most  cruel  and 
abominable  of  all  the  Roman  emperors.  During 
thetimeof  our  lessons  Plutarch,  tlie  biographer, 
and  Seneca,  the  philosopher,  were  both  living  at 
Borne,  and  Epictetus,  the  greatest  heathen  mor- 
alist, was  a  young  slave  in  the  same  city.  The 
Jews  were  at  this  period  governed  by  Quadratus, 
an  legate  of  Syria,  and  Cumanus,  succeeded  in 
A.  D,  53  by  Claudius  Feli.x,  as  procurator  of 
Judea.  The  kingdom  of  Herod  Agrippa  1.,  the 
slayer  of  the  Apostle  James,  was  broken  up  at  his 
death  in  A.  D.  44,  and  his  successor  on  the 
throne,  Agrippa  II.,  was  permitted  to  retain  only 
2 


the  country  north-east  of  the  Sea  of  Galilee,  while 
the  rest  of  the  kingdom,  including  Judea  and 
Galilee,  was  annexed  to  the  Roman  Empire.  At 
the  opening  of  the  lessons,  Ananias,  son  of 
NehedtBus,  was  high-prie.st  of  the  Jews  ;  but  in 
A.  D.  52  he  was  succeeded  by  Islimael  ben 
Plmbi.  The  Jews  were  apparently  loyal  to  the 
Roman  Empire,  but  in  reality  dissatisfied  and 
eager  lor  independence,  and  already  manifesting 
the  turbulent  spirit  which,  in  less  than  twenty 
years  after,  arose  in  rebellion,  and  drew  upon 
them  the  destruction  of  their  city  and  the  final 
extinction  of  the  Jewish  state. 

III.  Events  of  the  Period. 

Our  lessons  open  immediately  after  Paul's 
First  Missionary  Journey,  in  which,  with  Barna- 
bas, he  liad  traversed  Cyprus,  Pamphylia,  Ly- 
caonia,  and  Pisidia,  preaching  the  Gospel.  The 
two  missionaries  were  at  Antioch,  when  emissa- 
ries of  the  J  udaizing  faction  in  the  Church  came 
demanding  the  circumcision  of  the  Gentile 
Christians,  and  obedience' to  the  law  of  Mo.ses, 
as  interpreted  by  the  scribes.  This  wius  refused 
by  the  broad-minded  disciples  of  Antioch,  and 
a  dispute  began  between  the  two  elements  in 
the  Church,  which  was  not  finally  settled  until 
the  destruction  of  Jerusalem  finally  broke  off 
the  Gospel  from  all  Jewish  relationship.  The 
council  at  Jerusalem  (Lesson  I)  gave  liberty 
to  the  Gentiles,  requiring  only  the  observance 
of  the  moral  law.  Probably  about  this  time 
was  written  the  Epistle  of  James,  containing 
Lessons  II,  III,  IV. 

The  next  event  was  the  Second  Missionary 
Journey  of  Paul,  in  which  he  was  accompanied 
by  Silas  and  Timothy.  To  this  belong  Les.sons 
V-XII  of  the  First  Quarter.  This  tour  extended 
the  Gospel  to  Europe,  in  Macedonia  and  Greece, 
and  led  to  Churches  in  Philippi,  The.ssulonica, 
Berea,  and  Corinth.  To  the  disciples  at  the 
second  of  these  places  Paul  wrote  at  this  time 
the  First  and  Second  Epistles  to  the  Thessaloni- 
ans,  the  earliest  of  his  letters  now  extant  from 
which  we  have  Lessons  XI,  XII. 

After  a  brief  visit  at  Ephesus,  in  Asia  Minor, 
Paul  went  to  Jerusalem,  and  thence  to  Antioch, 
from  wliiuh  be  started  upon  his  Third  AlixxU/itr- 


INTRODUCTION  TO  FIRST  AND  SECOND  QUARTERS. 


ary  Journey,  to  which  belong  all  the  lessons  of 
the  Second  Quarter.  Its  principal  stopping- 
places  were  (1 )  Galatia,  not  here  named,  but 
referred  to  in  the  epistle,  and  an  important  visit. 
(2)  Epliesus,  where  Paul  stayed  for  more  than 
two  years,  and  laid  the  foundation  of  a  strong 
Church,  (Lessons  I,  II.)  While  here  he  wrote 
the  First  Epistle  to  the  Corinthians,  (Lesson, 
III,  IV,  V,  VI,)  and  soon  after  leaving,  (Lesson 
VII,)  tlie  Second  Epistle  to  the  Corinthians, 
(Lesson  VIII.)  (3)  Vurinth :  here  he  wrote  the 
Epistle  to  the  Galatians,  (Lesson  IX,)  and  the 
greatest  of  all  his  writings,  the  grand  statement 
of  Christian  doctrine,  the  Epistle  to  the  Romans, 
(Lessons  X,  XI,  XII.)  Our  lessons  leave  the 
apostle  just  as  he  is  about  starting  upon  his 
last  journey  to  Jerusalem. 

IV.  The  Christianity  of  the  Period. 

There  were  certain  traits  which  marked  the 
Church  of  this  important  epoch :  (1)  We  notice  a 
rapid  and  wide  spread  of  the  Gospel,  under  the 
leadership  of  the  Apostle  Paul.  From  Antioch 
as  a  center  the  Church  has  reached  the  bolder  of 
Asia  Minor,  crossed  the  ^geau  Sea,  won  vic- 


tories in  Macedonia  and  Greece,  and  established 
itself,  even  in  Rome  itself,  in  the  very  household 
of  the  emperor.  (2)  The  Church  is  becoming 
less  and  less  Jewish  and  more  and  more  Gentile 
in  its  type.  At  first  Gentiles  were  admitted  only 
on  sufferance  into  the  Churches,  but  already  we 
see  that  the  Gentile  branch  has  become  domi- 
nant, and,  except  in  Palestine  itself,  the  Jewish 
influence  is  scarcely  felt.  (3)  We  notice  a  more 
definite  organization  of  the  Church,  Paul's  apos- 
tleship  is  recognized,  and  he  exercises  a  general 
supervision  over  the  Churches  established  by 
himself,  appointing  officers,  gathering  every- 
where a  contribution  for  "  the  poor  saints  in 
Jerusalem,"  writing  letters  of  apostolic  author- 
ity, and  bringing  the  entire  work  into  unity. 
(4)  More  than  in  the  earlier  stage,  we  notice  the 
development  of  a  doctrinal  system,  hinted  at 
in  the  earlier  letters,  but  brought  out  complete- 
ly in  the  great  Epistle  to  the  Romans,  from 
which  the  Church  has  drawn  its  body  of  di- 
vinity during  eighteen  centuries.  The  doctrines 
preached  by  Paul  at  Ephesus,  and  written  to 
the  Church  at  Rome,  are  those  which  are  still 
recognized  as  the  fundamentals  of  Christian 
faith. 


THE 


LESSON    COMMENTARY. 


FIRST   QUARTER. 

STUDIES    IN    THE    ^CTS    AJSTD    EPISTLES. 


A.  D.  50.] 


LESSON  I. 

The  Coxference  at  Jerusalem. — Acts  15.  1-11. 


[Jan.  6. 


UOLDEiV  TEXT.— We  believe,  that  through  the  grace  of  the  Lord  Jesus  Christ,  we  shall  be 
saved,  even  as  they.— ACTS  15.  11. 

Time.— A.  D.  60,  while  Claudius  wivs  emperor  of  Rome ;  Quadratus  prefect  or  Roman  governor  of 
Syria;  Cumanus  procurator  of  Judea ;  Ananias,  son  of  Nebedivus,  hlgh-prlest  of  the  Jews. 

Placks.— Antloch  In  Syria,  and  Jerusalem,  the  capital  of  Judea. 

iNTRODi-CTio.N.— We  have  here  an  account  of  the  famous  controversy  which  arose  within  the  primitive 
Church,  and  threatened  its  disruption  into  two  branches— a  Jewish-Christian  Church,  and  a  Gentile-Chris- 
tian Church.  Ever  since  the  admission  of  the  Gentiles,  In  the  person  of  Cornelius,  without  circumcision, 
there  was  a  strong  Jewish  party  among  believers,  who  held  fast  to  their  peculiar  privileges  as  God's 
people,  and  wished  to  enforce  circumcision  and  the  other  rites  of  Judaism  upon  the  Gentile  Christians. 
The  defense  of  Peter  (Acts  11.  1-18)  only  quieted  for  a  time  the  complaints  of  these  Judaizers;  but  on 
the  report  of  the  success  of  Paul  and  Barnabas  among  the  Gentiles,  and  of  the  free  Gospel  which  they 
preached,  these  complaints  broke  out  afresh.  The  Church  was  now  passing  through  a  great  crisis.  The 
subject  to  be  decided  was,  whether  Christianity  should  be  engrafted  upon  Judaism,  or  whether  it  should 
be  freed  from  the  restrictions  of  the  Jewish  law  ;  whether,  in  fact,  it  should  be  confined  to  the  narrow- 
ness of  a  Jewish  sect,  or  be  propagated  as  the  religion  of  the  world.  Even  the  decision  of  the  question 
by  the  apostles  and  elders  at  Jerusalem  did  not  settle  the  dispute.  The  controversy  reappeared  in  vari- 
ous forms,  and  greatly  disturbed  the  peace  of  the  primitive  Church,  until  at  length,  in  the  second  cent- 
ury, these  Judaizing  Christians  finally  separated  from  the  great  body  of  believeis,  and  propagated  their 
opinions  under  the  names  of  Ebionites  and  Nazarites.— 6'ioaa. 


Authorized  Version. 

1  And  '  certain  men  which  came  down 
from   Ju-de'a  taught  the  brethren,  arid 


1.  Certain  men— Converts  from  among  the 
Pharisees,  still  zealous  for  the 
Law,  (21.  20,)  unable  to  under- 
stand the  spread  of  the  Gospel 
among  the  Gentiles,  with  their 
prejudices  exasperated  by  ad- 
mission to  the  Church  without 
circumcision.  Their  teaching 
had  no  sanction  from  tlie 
Church  at  Jerusalem,  (v.  24,) 
and  Paul  characterized  them 
as  false  bretlircii.  Gal.  2.  4.— 
W.  Jacohxon.  Came  down — 
From  Jerusalem  to  Antioch  in  Syria,  a  jourm-y 
of  250  miles.  They  came  to  Antioch,  because 
tliat  was  the  head-quarters  of  those  who  preached 
the  Gospel  to  the  Gentiles,  and  the  chief  seat  of 


Bevised  Version. 

1       And   certain  men  came  down  from 
Ju-de'a  and  taught  the  brethren,  say- 


Gentile  Christianity,  It  is  evident  that  they 
did  not  come  accidentally,  but  with  the  design 
of  inculcating  their  opinions. — Gloag.  Taught 
— According  to  the  Greek  imperfect,  were  con- 
tiawmly  teaching.  The  brethren— Gentile 
converts  at  Antioch,  who  understood  the  free- 
ncss  of  the  Christian  dispensation  all  the 
better  after  the  successful  results  of  the  mis- 
sion of  Paul  and  Barnabas.  —  W.  Jacobson. 
Except  ye  be  circtmicised— They  regarded 
Christianity  as  something  added  to  Judaism, 
and  hence  held  that  a  man  must  become  a 
Jew  before  it  would  be  possible  for  him  to 
become  a  Christian.  After  the  manner  ot 
Moses— According  to  the  custom  of  the  Mosaic 
law.  [liitwYbT.,  After  the  ciisUym.]  Yecannot 
be  saved— The  point  of  the  teachiiig  wa.s  not, 


Acts  15.  1-11. 


LESSON  I. 


First  Quarter, 


Authorized  Version. 

said,  'Except  ye  be  circumcised  ^ after 
the  manner  of  Mo'ses,  ye  cannot  be 
saved. 

2  When  therefore  Paul  and  Bar'na- 
bas  had  no  small  dissension  and  dispu- 
tation with  them,  they  determined  that 
^  Paul  and  Bar'na-bas,  and  certain  other 
of  them,  should  go  up  to  Je-ru'sa-lem 
unto  the  apostles  and  elders  about  this 
question. 


therefore,  that  it  was  expedient  to  be  circum- 
cised as  a  concession  to  the  prejudices  of  others, 
but  that  circumcision  was  essential  to  salvation. 
It  was  this  substitution  of  an  external  rite  for 
the  spiritual  life  of  faith  in  a  personal  Saviour 
which  rendered  their  teaching  subversive  of  the 
soul. — L.  Abbott.  It  is  to  be  observed  that  such 
extreme  views  were  then  more  plausible  than 
they  now  appear  to  us.  The  Jewish  religion 
was  of  divine  origin ;  circumcision  was  the 
badge  of  the  covenant;  and  hence  it  was  not 
easy  for  Jews  to  admit  that  its  observance  was 
to  be  abolished,  or  at  least  to  be  regarded  as 
unessential. —  Gloag. 

From  the  very  first  the  Church's  doctrine  was 
assailed  by  her  own  people.— QuesjieJ. 

The  circumcision  of  the  heart  Is  necessary ;  but 
that  of  the  body  is  now  become  dead  and  de- 
structive in  Christ.— Hmftcnun. 

It  is  common  for  proud  Imposers  to  enforce 
their  own  Inventions,  under  pain  of  damnation  ; 
and  to  tell  people,  unless  they  believe  just  as  they 
would  have  them  believe,  and  do  just  as  they 
would  have  them  do,  they  cannot  be  saved.— M. 
Henry. 

2.  Paul  and  Barnabas — Who  were  then  at 
Antioch,  having  returned  from  their  first  mis- 
Bionary  journey.  Dissension  and  disputa- 
tion. [Eev.  Ver.,  dissension  and  questioning.'] 
— The  former  word,  elsewhere  rendered  insur- 
rection, sedition,  and  uproar,  (Mark  15.  7  ;  Luke 
23.  19,  25 ;  Acts  19.  40,)  implies  a  vigorous 
and  determined  resistance  to  the  Judaizers  by 
Paul  and  Barnabas ;  the  latter  word,  literally 
questioning,  (as  in  Kev.  Ver.,  1  Tim.  1.  4; 
6.  4,)  implies  debate ;  the  doctrine  and  the  au- 
thority of  these  Judaizers  were  probably  both 
questioned.  In  fact,  they  had  no  authority  to 
speak  for  the  Church  at  Jerusalem. — L.  Abbott. 
They  determined  [Eev.  Ver.,  The  brethren 
ajrpointeiL] — Luke,  of  course,  tells  the  external 
side  of  the  event ;  wliich  was  that  Paul  went  by 
desire  of  the  Church  of  Antioch ;  but  Paul  him- 
self, omitting  this  as  irrelevant  to  his  purpose, 


Revised  Version. 

itig,  Except  ye   be    circumcised  after 
the   custom  of  Moses,  ye  cannot    be 


And  when  Paul  and  Bar'na- 
bas  had  no  small  dissension  and  ques- 
tioning M'ith  them,  the  brethren  ap- 
pointed tliat  Paul  and  Bar'na-bas,  and 
certain  other  of  them,  should  go  up 
to  Je-ru'sa-lem  unto  the  apostles  and 
elders    about    this    question.       They 


or  regarding  it  as  an  expression  of  the  will  of 
heaven,  tells  his  converts  that  he  went  up  "  by 
revelation."  Gal.  2.  2. — Farrar,  I  cannot  see 
it  necessarily  implied  that  the  revelation  was 
made  to  himself,  but  that  there  was  some  inti- 
mation of  the  Holy  Ghost,  similar,  perhaps,  to 
that  in  chap.  13.  2,  in  accordance  with  which  the 
Church  at  Antioch  sent  him  and  Barnabas; 
there  being  X)'>'ophets  there,  by  whom  the  Spirit 
spoke  his  will. — Alford.  Certain  other  of 
them — Titus  was  one,  (Gal.  2.  1,  3,)  and  that, 
in  all  probability,  in  order  to  give  an  example 
of  a  Gentile  convert  of  the  uucircumcision  en- 
dowed with  gifts  of  the  Holy  Spirit.— .4^orcJ. 
Should  go  up  to  Jerusalem — Jerusalem  was 
the  mother  Church  of  Christianity :  it  was  the 
stated  residence  of  the  apostles,  and,  therefore, 
was  regarded  with  veneration  by  the  other 
Churches. — Gloag.  The  Church  of  Jerusalem 
might  out  of  respect  be  consulted,  but  it  had  no 
claim  to  superiority,  no  abstract  prerogative  to 
bind  its  decisions  on  the  free  Church  of  God. — 
Fai-rar.  Apostles  and  elders — The  apostles 
were  governors  of  the  whole  Church.  The  eld- 
ers were  not  merely  local,  but  representatives  of 
that  order  in  the  Churches  throughout  Judea 
and  elsewhere. —  W.  Jacobson.  About  tMa 
question — It  may  be  imagined  with  what  eager 
interest  the  Gentile  proselytes  would  await  the 
result  of  a  controversy  which  was  to  decide 
whether  it  was  enough  that  they  should  bring 
forth  the  fruits  of  the  Spirit— love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance — or  whether  they  must  also 
stick  up  mezuzoth  on  their  houses,  and  submit 
to  a  concision,  and  abstain  from  the  free  pur- 
chases of  the  market,  and  not  touch  perfectly 
harmless  kinds  of  food,  and  petrify  one  day  of 
every  seven  with  a  rigidity  of  small  and  con- 
ventionalized observances. — Farrar. 

It  is  better  to  choose  strife  and  retain  the  truth, 

than  to  choose  peace  and  sacriflce  the  truth.— 

SUirhe. 


Jan.  6,  1884. 


LESSON  I. 


Acts  15.  1-11 


Authorized  Version. 

8  And  M)ein<r  brought  on  tlieir  way 
by  the  churcli,  thoy  passed  through 
Phe-nicc  antl  Sa-ma'ri-a,  dt'chvring  'the 
conversion  of  the  Gentiles:  and  tliey 
caused  great  joy  unto  all  tlie  brethren. 

4  And  wlien  they  were  come  to  Je- 
ru'sa-leni,  tliey  were  received  of  the 
church,  and  of  the  apostles  and  elders, 
and  they  declared  all  things  that  God 
bad  done  witl\  theui. 

5  But  there  "rose  up  certain  of  the 
sect  of  the  Phar'i-sees  which  believed, 


Heresies  occasion  true  doctriue  to  be  more  dili- 
gently discussed.— P.  Maityr. 

3.  Being  brought  on  their  way— This 
seems  to  Imve  been  soiuetliiiii^  of  an  otfieiul 
escorting  of  tlieiii  on  the  way,  and,  periiaps, 
partiiijr  from  tliem  with  solemn  commendation 
to  God. — Aljord.  The  Bvmpalliy  of  the  Church 
in  Antioch  was  with  them,  not  with  the  Judaiz- 
ers.  Acts  20.  38 ;  21.  5.—  W.  Jacobson.  Through 
Phenice  [Kev.  Ver.,  Pltanicia.] — The  nar- 
row strip  of  land  between  Mount  Lebanon  and 
the  sea,  north  of  Palestine,  having  Tyre  and 
Sidon  for  m  chief  cities.  And  Samaria — They 
traveled  along  the  coast,  as  far  southward  as 
Ptoleinais,  (Acts  21. 7,)  and  then  crossed  the  plain 
of  Esdraelon  into  Samaria,  taking  their  course 
among  converts  not  nurtm-ed  in  Jewish  prej- 
udices.—  W.  Jacohsun.  They  mij^lit  liave  gone 
to  Joppa,  and  so  have  avoided  the  old  Caniuinite 
cities  and  the  region  of  the  hated  Samaritans. 
Tlie  very  journey  was,  therefore,  an  assertion  of 
the  principles  for  which  they  were  contending. 
The  facts  imply  tliat  they  found  bretht-en,  i.  e., 
established  Christian  societies,  in  both  regions. 
"  Tyre  and  Sidon"  had  repented  and  believed, 
though  Chorazin  and  Bethsaida  had  hardened 
tliemselves  in  unbelief.  Luke  11.  13.  The 
"  woman  of  Canaan,"  of  Mark  7.  2f>,  may,  by  this 
time,  have  eaten,  not  of  the  "  crumbs,"  but  of 
tiie  "Bread"  of  life.  Every  thing  points  to 
Philip  as  the  probable  evangelist  of  this  region, 
as  well  as  of  Samaria. — E.  11.  Plmnptre.  De- 
claring the  conversion  of  the  Gentiles — 
That  they  were  not  going  to  Jerusalem  to  learn 
from  the  Church  there  whether  Gentiles  could 
be  converted  without  oircunici>i'pn  is  very  evi- 
dent.— L.  Abbott.  They  caiised  great  joy— 
Tlie  ten.so  implies  continued  action.  Wherever 
they  went  the  tidings  of  the  conversion  of  the 
Gentiles  were  received  by  the  disciples  at  large 
with  a  gladness  which  presented  tlie  strongest 


Revised  Version. 

therefore,  being  brought  on  their  way 
by  the  church,  passed  through  both 
Plice-ni'cia  and  Sa-nia'ri-a,  declaring 
the  conversion  of  the  Gen'tiles:  and 
they    caused    great   joy    unto  all  the 

4  brethren.  And  wiien  they  were  come 
to  Je-ru'sa-lem,  tlu-y  were  received  of 
tlie  church  and  the  apostles  and  the 
elders,   and    they  reiiearse<l  all  things 

5  that  God  had  done  with  them.  But 
there  rose  up  certain  of  the  sect  of  tiie 
Phar'i-sees   who   believed,    saying,   It 


possible  contrast  to  the  narrowness  and  bitter- 
ness of  the  Pharisee  section  of  the  Church  of 
Jerusalem. — Piumptre.  Unto  all  the  brethren 
— The  Judaic  faction  had  small  influence  in 
these  churciies. — L.  Abbott. 

O  how  beautiful  should  the  feet  be  of  them  that 
preacli  the  gospel  of  peace,  and  bring  glad  tidings 
of  good  things,  even  the  joyful  tidings  of  salva- 
tion, to  the  ears  of  a  lost  world.— Bur/n7(. 

4.  "WTien  they  were  come  to  Jerusalem — 
This  Wiis  Paul's  tliird  visit  since  his  conversion, 
and  about  seventeen  years  after  it.  See,  for 
the  earlier  visits,  Acts  9.  26  ;  11.  30.  They 
were  received— They  were  publicly  and  hon- 
orably received,  as  embiissadors  of  the  congre- 
gation in  Antioch,  by  the  congregation  in  Je- 
i-usalem,  as  well  as  by  the  apostles  and  elders 
in  a  solemn  assembly,  after  having,  as  it  is  ob- 
vious, previously  informed  some  individuals  of 
the  object  of  their  mission.  —  Lechler.  The 
words  imply  a  general  gathering  of  the  Church, 
members  of  dift'urent  synagogues  coming  to- 
gether, with  the  ciders  who  jiresidod  over  them. 
— riuynptre.  They  declared — This  obviously 
implied  a  narrative  of  considerable  length,  the 
history  of  acts  and  suflferings,  of  signs  and  won- 
ders, of  the  fruits  of  the  Spirit  as  seen  in  the 
purity  and  truth  and  love  of  the  Gentile  converts. 
— Piumptre.  During  this  interval  before  the 
general  meeting  Paul  held  his  private  interview 
with  James,  Peter,  awl  John,  (Gal.  2.  2-9,) 
wiiich,  together  with  the  public  discussions,  re- 
sulted in  settling  Paul's  equal  apostleship. — D. 
D.  Whedon.  God  had  done  with  them— 
They  made  prominent  in  their  recital  the  di- 
vine leadings  and  the  converting  grace  of  God 
among  the  Gentiles,  tints  showing  that  it  waa 
God's  work,  and  not  their  own. 

5.  Pharisees  w^hich  believed — The  Phari 
sees  were  the  stnctest  adherents  to  the  law  of 
Moses:   they    were  the    representatives  of  an 

21 


Acts  15.  1-11. 


LESSON   I. 


First  Qua.rter. 


Authorized  Version. 

saying,  That  it  was  needful  to  circum- 
cise tliem,  and  to  command  them  to  keep 
the  law  of  Mo'ses. 

6  And  the  apostles  and  elders  came 
together  for  to  consider  of  this  matter. 

7  And   when   there    had    been    much 
disputing,  Pe'ter  rose  up,  and  said  unto 


extreme  Judaism.  Paul  himself  had  belonged 
to  this  .sect,  but  he  had  cast  off  their  narrow- 
miiideduess.  Although  these  Pharisees  were, 
like  him,  believers  iu  Jesus  as  the  Christ,  yet 
they  had  not  become  liberal  as  he:  tliey  still 
retained  their  e.xtreme  Jewish  notions;  they 
held  fast  the  indispensable  obligation  of  the 
Mosaic  law,  and  wished  to  make  the  Gentiles, 
through  the  medium  of  Christianity,  Jews. — 
Gloag.  It  was  needful  to  circumcise — The 
assertion  of  the  Christians  who  entertained 
Pharisaic  views,  although  essentially  the  same 
as  those  made  by  the  Judaizers  in  Autioch, 
nevertheless  difter  in  the  following  particulars : 
(1)  Those  in  Jerasalem  demand  the  circumcision 
of  the  Gentiles  as  a  duty  which  must  be  author- 
itatively prescribed  to  them,  a  duty  which  they 
must  be  compelled  to  perform.  Those  in  An- 
tiocli  had  simply  taught  that  the  Gentile- 
Christiaus  ought  to  submit  voluntarily  to  cir- 
cumcision. (2)  In  Antioch  the  claims  of  the 
Mosaic  law  were  advocated  only  in  so  far  as  it 
sanctioned  their  demand  respecting  circumcis- 
ion, and  required  the  observance  of  that  rite  as 
a  custom  and  usage  ;  but  here  in  Jerusalem  far 
more  was  expected ;  the  demand  was  distinctly 
made  that  the  observance  of  the  Mosaic  law  in 
general  should  be  imposed  on  Gentile  Christians 
as  a  duty. — Lechler. 

How  difflcult  it  is  to  cast  away  the  Pharisaical 
leaven,  and  to  cling  solely  to  the  grace  of  God  ! 
But  faith  does  not  at  once  deliver  us  from  errors 
and  infirmities ;  long  -  continued  exercise  and 
many  struggles  precede  our  deliverance.— 
Starke. 

God  hath  written  a  Law  and  a  Gospel :  the  Law 
to  humble  us,  and  the  Gospel  to  comfort  us ;  the 
Law  to  cast  us  down,  and  the  Gospel  to  raise  us 
up ;  the  Law  to  convince  us  of  our  misery,  and 
the  Gospel  to  convince  us  of  his  mercy ;  the  Law 
to  discover  sin,  and  the  Gospel  to  discover  grace 
and  Christ.— J.  Mason. 

6.  The  apostles  and  elders— This  was  not 

a  representative  council  of  the  Churches  of 
Christendom,  nor  even  of  Palestine,  but  only 
the  officers  and  laity  of  the  Chiu-ch  at  Jerusa- 
lem, together  with  the  apostles ;  the  latter,  as 


Revised  Version. 

is  needful  to  circumcise  them,  and  to 
cliarge  them  to  keep  the  law  of 
Mo'ses. 

6  And  the  apostles  and  the  elders  were 
gathered  together  to  consider  of  this 

7  matter.  And  when  there  had  been 
much  questioning,  Pe'ter  rose  up,  and 
said  unto  them. 


the  immediate  life  companions  of  our  Lord, 
would  have  had  great  intlueuce  irrespective  of 
any  ecclesiastical  authority  which  they  may  have 
possessed. — L.  Abbott.  The  whole  body  of  the 
Church  were  present  at  the  deliberation,  (v.  12,) 
and  concurred  in  the  decision. —  W.  Jacobsoii. 
To  consider — The  divine  inspiration,  by  which 
the  apostles  were  guided  when  they  spoke  and 
wrote,  did  not  render  their  common  consulta- 
tions and  their  meditations  on  tlie  divine  word 
superfluous.  —  Starlce.  This  matter  — There 
were  two  great  questions :  (1)  Must  the  Gentiles 
be  circumcised '{  Answei'ed  in  the  negative, 
(v.  19.)  (2)  Were  they  bound  to  observe  the 
Ceremonial  Law?  They  were  not  to  give  of- 
fense, and  to  avoid  sins  of  the  flesh,  (v.  20,  28, 
29.) — W.  Jacobson.  Humanly  speaking,  the 
future  of  the  Church  depended  on  the  decision 
of  this  question.  If  the  Pliarisaic  party  had  tri- 
umphed, the  Christian  Church  would  have  beea 
buried  in  the  grave  of  Judaism. — L.  Abbott. 

7.  Much  disputing  [Rev.  Ver.,  questioning.'] 
— It  was  not  an  angry  dispute,  but  a  long  dis- 
cussion, during  which  the  arguments  on  both 
sides  were  carefully  weighed.  This  procedure 
was  honorable  to  the  apostles,  and  bears  witness 
alike  to  their  gentleness,  since  they  listened  to 
the  opinions  of  infei-ior  brethren ;  and  also  to 
their  diligence  and  care,  since  they  considered 
divine  truth  not  superficially,  but  maturely. — 
Brandt.  Tliere  were,  doubtless,  four  varieties 
of  opinion  in  the  Church  on  this  subject.  (1)  The 
Pauline  vie\v,  that  obedience  to  the  Mosaic  law 
was  not  essential,  yet  it  might  be  observed  by 
those  Jews  who  preferred  it,  provided  they  did 
not  claim  it  as  a  necessary  part  of  Christianity. 
(2)  The  view  of  James,  who  kept  the  law  him- 
self, and  probably  counseled  other  Jews  to  keep 
it,  yet  did  not  insist  upon  its  obedience  by  Gen- 
tiles who  believed.  (3)  The  ultra-Jewish  view, 
that  circumcision  and  the  Mosaic  regulations 
were  essential  to  salvation.  (4)  The  ultra-Gentile 
view,  not  likely  presented  at  this  conference 
discarding  circumcision  and  the  law  as  things  en- 
tirely passed  away.  Peter  rose  up — The  posi- 
tion of  the  apostle  is  one  of  authority,  but  not  of 
primacy.    He  does  not  preside,  nor  even  pro~ 


Jan.  6,  1884. 


LESSON  I. 


Acts.  15.  1-11. 


Authorized  Version. 

them,  Men  and  hrt'tlircn,  ye  know  how 
that  a  good  while  ago  God  made  choice 
among  us,  that  the  Gentiles  by  my 
moutii  should  hear  the  word  of  the 
Gospel,  and  believe. 

8  And  God,  '  which  knoweth  the 
hearts,  bare  them  ^vitness,  *  giving  them 
tJie  Holy  Ghost,  even  as  he  did  unto  us; 

9  And  "  put  no  difference  between  us 
and  tlicm,  '"purifying  their  hearts  by 
faith. 

10  Now  therefore  why  tempt  ye  God, 
to  "put  a  yoke  upon  the  neck  of  the 
disciples  which  neither  our  fathers  nor 
we  were  al)le  to  l)ear  ? 


'Ubron.  «8.  9;-J9.  17;  Jer.  II.  SO;  17.10;  SO.  IS;  clmp.  1.24; 

lUli.  4.  13  ;  Rev.  ».  «;). "Chap.    10.   44. »Rnm.   10.    II. 

•"Chsp.    10.  43;  1  Cor.    1.  2;    1    Pet.    1.    ii. ««  Mtttl.   23.  4; 


pose,  08  we  nhould  say,  a  definite  canon  or  reso- 
lution. His  authority  is  that  of  a  pei-sonal  and 
moral  influeiKX-,  but  nothing  more.  —  E.  H. 
Huinptre.  On  this  occasion  we  liear  him  speak 
for  tlie  last  time  in  The  Acts.  "VVe  see  him  ex- 
tend the  hand  of  brotherly  love  to  Paul,  and  we 
listen  to  their  concurrent  testimony  respecting 
the  mystery  of  grace,  the  actual  revelation  of 
which  constitutes  the  theme  of  The  Acts  of  tht 
A]>ostles.—Bexser.  And  said— His  speech  was 
in  accordance  with  the  practical,  forthright,  non- 
argumentative  turn  of  his  mind. — Fairar.  Ye 
know,  says  Peter,  not :  Know  ye  !  He  speaks, 
not  as  a  dictator,  but  as  a  brother ;  he  does  not 
proclaim  his  will  authoritatively,  neither  does 
he  sjKjak  ex  cathedra;  but,  with  his  brethren, 
presents  himself  before  the  throne  of  the  sole 
Lord  of  the  Church. — &#.«/•.  A  good  ■while 
ago — Ten  or  fourteen  years,  according  to  dill'cr- 
ent  schemes  of  chronology  ;  a  long  time  in  pro- 
)iortion  to  the  entire  interval  since  the  day  of 
Pentecost. — Jacobson.  The  length  of  time  elapsed 
is  placed  i>y  Peter  in  the  strongest  light,  to  .show 
that  the  question  had  in  fact  been  settled  by  di- 
vine interference  long  since. — Al/urd.  God 
made  choice. .  .by  my  mouth — The  preaching 
of  the  Gospel,  in  coiL-^equenee  of  which  those 
pagans  had  become  believers,  was  not  exclu- 
sively his  own  (Peter's)  work,  but  had  at  that 
lime  been  assigned  to  the  whole  Church.  God 
had  chosen  him  merely  on  this  special  occasion. 
— Lechler. 

8.  God,  which  knoweth  the  hearts — To 
the  Judeans  a  refusal  to  be  circumcised  was  an 
evidence  of  imperfect  repentance  and  consecra- 
tion, as  with  us  a  refusal  to  be  baptized  or  to 
make  a  public  profession  of  faith.     To  this  un- 


Be vised  Version. 

Brethren,  ye  know  how  that  *a 
good  while  ago  God  made  choice 
among  you,  that  by  my  mouth  the 
Gen 'tiles  should  hear  the  word  of  the 

8  gospel,  and  believe.  And  God,  which 
knoweth  tlie  heart,  bare  them  wit- 
ness,   giving  them   the   Holy  Ghost, 

9  even  as  he  did  unto  us;  and  he  made 
no  distinction  between  us  and  them, 

10  cleansing  their  hearts  by  faith.  Now 
therefore  why  tempt  ye  God,  that  ye 
sliould  i)ut  a  yoke  upon  the  neck  of 
the  disciples,  wliich  neither  our 
fathers  nor  we  were  able  to  bear  ? 


'  Gr.  from  tariff  dayt. 


expressed  feeling  Peter  replies,  The  heart-know- 
ing God  (Jer.  17.  10)  has  borne  witness  to  the 
genuineness  of  their  godly  character  by  giving 
to  them  the  Holy  Ghost. — L.  Abbott.  Giving 
them  the  Holy  Ghost — As  first  to  Cornelius 
and  other  Gentiles  at  Cesarea,  (Acts  10,)  and 
afterward  to  the  Gentile  Church  at  Antioch. 

9.  Put  no  difference  [Eev.  N ax. ^  Made  no 
difttiiictioii.] — Rather,  recognized  no  ditierence  • 
did  not  discriminate  between  them  and  us,  hav- 
ing broken  down  by  Christ  the  middle  wall  of 
partition  between  Jew  and  Gentile.  See  Eph. 
2.  14.— Z.  Abbott.  Purifying  their  hearts— 
The  real  uucleanness  of  the  Gentiles  wa.-  not  in 
the  body,  as  the  Jews  thought,  but  in  the  heart ; 
and  for  that,  faith,  not  circumcision,  Wiis  the 
true  remedy. — Jacobsmi.  By  faith  —  As  ex- 
plained by  Peter  himself,  in  1  Pet.  1.  22,  that 
faith  which  obeys  the  truth  through  tlie  spirit 
luito  unfeigned  love.  The  essential  truth  under- 
lying Peter's  argument,  and  equally  applicable 
to  modern  times,  is,  that  he  whose  heart  has 
been  purified  by  the  Spirit  of  God,  and  who 
gives  evidence  thereof  by  the  fruits  of  the  Spirit, 
as  portrayed  in  Gal.  5.  22,  23,  is  a  child  of  God, 
however  he  may  fall  short  of  the  ecclesiastical 
requirements  of  the  Church.— Z.  Abbott. 

10.  "Why  tempt  ye  God— By  in.sistingon  cir- 
cumcision as  an  e.s.sential  prerequisite  for  salva- 
tion, they  tempted  God ;  because  they  opposed  his 
intentions,  shown  by  the  bestowal  of  the  Holy 
Ghost,  of  receiving  the  Gentiles  without  circum- 
cision into  the  ChxxTch.—  Gloag.  To  put  a 
yoke — The  law  of  ceremonies  imposed  upon  the 
Jews  might  well  be  called  a  yoke,  if  we  con- 
sider: (1)  Their  number  and  variety:  tliere 
w  ere  a  multitude  of  legal  observations.    (2)  Their 

23 


Acts  15.  1-11. 


LESSON   I. 


First  Quabtkb. 


Authorized  Version. 

11  But  '^  we  believe  that  through  the 
grace  of  the  Lord  Jesus  Christ  we  shall 
be  saved,  even  as  they. 


burden  and  difficulty  :  the  ceremonial  law  was  a 
most  laborious  administration  of  a  very  painful 
service.  (3)  They  were  very  costly  and  charge- 
able :  so  many  bullocks,  rams,  and  lambs  for 
sacrifice,  that  the  misers  of  this  age  would  think 
themselves  undone  with  the  expense.  (4)  Their 
insutficiency  :  they  were  only  shadows  of  good 
things  to  come,  and  could  not  naake  the  observers 
of  them  perfect. — Burkitt.  Ovir  fathers — Not 
Abraham,  Isaac,  and  Jacob,  to  whom  the  seal  of 
the  Covenant  was  no  burden,  (Eom.  4.  9-12,) 
but  the  Israelites  under  Moses,  and  afterward. 
TSoT  we — A  most  remarkable  appeal  to  the  con- 
sciences of  the  Jews,  especially  as  coming  from 
the  apostle  of  the  circumcision. — Jacobson. 

When  oxen  have  long  borne  the  yoke,  and 
dragged  heavy  weights,  all  that  they  earn  by  their 
work,  beyond  their  daily  food,  is  to  be  struck  on 
the  head  and  be  butchered ;  such  is  the  experience 
of  those  who  hope  to  be  justified  by  the  law- 
They  are  taken  captive  and  burdened  with  a 
heavy  yoke,  and  then,  after  they  have  long  and 
painfully  labored  to  do  the  works  of  the  law,  all 
that  they  finally  earn  is,  to  remain  eternally  poor 
and  wretched  servants.— ij!(</u'r. 

The  Jewish  ordinances  were  nothing  else  than 
the  open  exposure  of  man's  misery.— Beza. 

11.  But  we  believe — But  ihrougJi  the  grace 
of  the  Lord  Jesux  vse  trtist  to  be  saved,  in  which 
way  they  also.  This  is  the  literal  rendering  of 
verse  11,  which  consummates  the  apostle's  argu- 
ment;  the  Jewish  Cliristians  are  saved,  not 
through  circumcision,  but  througli  the  grace  of 
Jesus  Christ ;  and  that  which  does  not  bring  sal- 
vation to  the  Jew  cannot  to  the  Gentile. — 
L.  Abbott.  Grace  .  .  .  saved— Peter  here  goes 
the  full  length  of  tlie  Pauline  doctrine — salvation 
by  grace  of  Christ  to  Jew  and  Gentile  alike. — 
I).  D.  Whedon.  If  I  have  read  arighUthis  nar- 
rative, it  throws  small  light  on  methods  of  ecclesi- 
astical procedure  in  New  Testament  times;  it 
gives  no  authority  for  Church  councils,  as  a  di- 
vinely apppiuted  method  of  settling  questions  in 
Church  government  or  administration  ;  but  it 
attests  the  trutli,  which  even  the  Church  of  Christ 
has  not  yet  learned,  that  religion  consists  wholly 
in  heart-life  and  its  issues,  not  at  all  in  any  rite  or 
ceremony,  however  sacred  in  origin  or  hallowed 
by  usage  ;  it  points  out  the  method  of  preventing 
ecclesiastical  contentions  and  quarrels,  and  it 
indicates  the  difference  between  principle   and 


Kevised  Version. 

11  But  we  believe  that  we  shall  be  saved 
through  the  grace  of  the  Lord  Je'sus, 
in  like  manner  as  they. 


policy — the  former  to  be  held  with  inflexible 
tenacity ;  the  latter  to  be  readily  yielded  m  ac- 
commodation to  even  unreasonable  prejudices? 
(comp.  ver.  20,  21,  with  Gal.  2.  5.)— Z.  Abbott. 

Authorities  to  be  Consulted. 

Good  commentaries  on  the  Book  of  Acts  for  the 
teacher's  use  are  those  of  Lyman  Abbott,  Paton 
J.  Gloag,  Dean  Alford,  (The  New  Testament  for 
English  Headers,)  The  Bible  Commentary,  gen- 
erally known  as  the  Speaker's  Connnentary,  Dr. 
D.  D.  Whedon,  E.  li.  Plumptre,  (The  Handy 
Commentary,)  Albert  Barnes,  and  A  mot's  The 
Chui-ch  in  the  House.  The  life  of  tlie  Apostle 
Paul  will  be  of  great  value  in  all  these  lessons, 
and  should  be  studied.  The  leading  works  are 
those  of  Canon  Farrar,  Conybeare  and  Howson, 
and  Lewin.  We  consider  Earrar's  as  the  best. 
On  this  period,  Schaff's  History  of  the  Apostolic 
Church,  Fisher's  Begimiings  of  Christianity, 
Neander's  Planting  of  the  Church,  and  Farrar'a 
Early  Days  of  Christianity,  are  also  valuable. 
(Jn  this  lesson,  sermons  by  J.  Edmondson,  and 
Dr.Emmons.  Foster'sCyclopedia  of  Illustrations, 
[numbers  marked  by  a  star  refer  to  the  poetical 
volumes  ;  all  others  to  the  prose,]  ver.  1 :  7017 ; 
2:  *3151;  3:  8942;  5:  8819;  7:  *3456;  10: 
T018. 

Practical  Thoughts. 
[salvation.] 

1.  In  every  age  men  have  vainly  rested  their 
salvation  upon  ordinances  and  outward  forms. 
Ver.  1. 

2.  Salvation  is  for  all  men,  Jew  and  Gentile. 

3.  The  news  of  salvation  brings  joy  to  all 
hearts  in  fellowship  with  God.  Vers.  3. 

4.  Salvation  through  Christ  emancipates  from 
bondage  to  the  law  of  ordinances.  Ver.  5. 

5.  Salvation  is  proffered  to  all  mankind  upon 
the  same  terms  of  faith.  Ver.  7. 

6.  Salvation  has  its  inward  witness  in  the 
testimony  of  the  Holy  Spirit  to  the  heart. 
Ver.  8. 

7.  Salvation  has  its  result  in  purity  of  heart 
and  life.  Ver.  10. 

8.  Salvation  is  through  the  grace  of  the  Lord, 
and  not  by  human  righteousness.  Ver.  11. 

Sermon  Outline. 

After  God  has  given  a  great  blessing  to  men  as 

a  right,  it  is  almost  always  necessary  to  wrest  it  as 


Jax.  6,   1884. 


LESSON  I. 


Acts  15.  1-11. 


a  prii'ihiie  tmin  thos«>  who  have  the  power.  So 
alaves  have  praiiied  fi-eedom  ;  so  the  lomiium  people 
have  obtained  llie  privileges  of  holding  property, 
g}iiniiiK  education,  rt^tulnltiK  olllee,  and  easting'  the 
ballot.  The  Jewish  Church  assumed  that  circum- 
cision was  the  only  key  to  the  kingdom  of  (iod. 
Peter  Is  here  lighting  our  battle,  and  I'aul  afterward 
won  and  wn^sted  from  the  unwilling  hands  of  the 
"conservatives"  the  right  of  every  Gentile  Chris- 
tian to  be  considered  a  child  of  (iod. 

I.  Salvation  thmui/li  /or/iix.— In  the  beginning 
God  eoMindtted  his  revealetl  religion  to  a  single  na- 
tion. This  made  the  accident  of  birth  and  the  rite 
of  circumcision  of  the  greatest  Importance.  Grad- 
ually the  Jew  came  to  think  that  these  privileges 
were  his  righUs,  and  that  he  held  every  key  to  the 
favor  of  Ciod,  and  that  there  was  a  saving  power  In 
these  religious  forms.  In  some  such  way  men  look 
at  the  rite  of  infant  baptism,  or  attendance  on 
Church  .services.  lUit  the  new  wine  of  the  kingdom 
burst  the  old  .skins.  The  Jew  thought  religion  was 
In  danger  when  It  was  only  his  e.xduslve  privileges 
and  the  old  forms  that  were  passing  away. 

II.  aalcaikm  tltiuinjli  y/tict.— It  was  no  more  a 


question  of  race  or  age  or  sex,  but  simply  a  ques- 
tion of  faith  In  the  Lord  Jesus  Christ,  that  wa.s  to 
dett'rnUne  salvation.  It  came  as  the  free  gift  of 
God  to  lost  men,  "  without  money  or  price."  No 
man  could  merit  It  any  more  than  did  the  Jew,  but 
every  man  might  now  accept  It.  The  ransom  price 
had  been  paid,  each  one  might  go  free.  We  are 
saved,  not  because  we  deserve  It,  but  because  Christ 
died. 

III.  Salvation  as  an  experience.— But  It  Is  not 
now  conflued  to  a  question  of  interpreting  the 
Scriptures.  While  the  old  Jewswere  studying  the  tra- 
ditions, the  Spirt  of  God  was  at  work  converting  and 
saving  the  heathen.  The  new  convert  could  put 
his  e.xperience  against  the  questions  of  every  Jew- 
ish priest  In  the  land.  He  knew  he  was  saved,  even 
as  James  or  John,  and  had  the  witness  and  fruits  of 
the  Spirit. 

IV.  Attplicatinii.— let  no  one  build  their  hopeof 
heaven  on  their  privileges  or  their  Church  member- 
ship. Both  of  these  are  good,  but  an  experience  is 
better.  And  it  Is  because  you  have  the  experience 
of  being  saved  that  you  ought  to  become  at  once  a 
member  of  Christ's  Church. 


A.  D.  50  J 


LESSON  n. 

TIearin'G  and  Dolng. — James  1.  16-27. 


CJan.  13. 


GOLDEX  TEXT.— Be  ye  doers  of  the  word  and  not  hearers  only.— James  1.  22. 

TIME.— A.  n.  ."lO.  stxin  after  the  events  of  the  last  lesson.  For  rulers,  etc.,  see  Lesson  I.  Some  com- 
mentators give  the  time  as  eleven  years  later. 

Place.— This  epistle  was  written  from  Jerusalem  by  James,  the  Lord's  brother,  to  the  Jewish  disciples 
of  Christ  throughout  the  Roman  Empire. 

iNTRODiCTio.v.— This  epistle  Wiis  designed,  (1)  To  correct  errors  Into  which  the  Jewish  Christians  had 
fallen,  espe<-lally  relating  to  justiflcation  by  faith.  (2)  To  animate  their  hope  and  strengthen  their  faith, 
•n  view  of  alllictlons  felt  and  feared.  (-3)  To  excite  the  unbelieving  Jews  to  repentance  toward  (iod  and 
faith  In  the  rejected  Messlidi.  In  it  the  name  of  our  blessed  Lord  occurs  but  twice,  but  %vith  great  rev- 
erence, as  the  Divine  Master  (chap.  1. 1)  and  "tlie  Lord  of  glory,"  (chap.  2. 1.)  The  epistle  strongly  re- 
wmbles  the  preaching  of  John  the  Baptist  and  the  Sermon  on  the  Moimt.  The  main  stress  is  laid  on 
works  rather  than  faith.  It  enforces  an  eminently  practical  Christianity,  which  manifests  itself  in  good 
fruits.— Sc/utiT. 


Authorized  Version. 

16  Do  not  err,  my  l)el<ived  brethren. 

17  Every  good  gift  and  every  perfect 


16.  Do  not  err  [Rev.  Ver.,  Be  not  deceived.] 
— Tlie  succeeding  verse  shows  that  the  error 
against  whicii  James  is  endeavoring  to  guard  the 
disciples  is  the  view  tluit  God  is  tlic  autiior  of 
sin,  and  that  the  evils  of  tlie  world  arc  to  he 
traced  to  luiu.  Tliere  wa.s  groat  danger  that  tiiey 
would  enihraoe  that  opinion,  for  e.xperience  hits 
shown  that  it  is  a  danger  into  which  men  are 
always  prone  to  fall.  To  meet  the  danger,  he 
•ays  that,  so  far  is  it  from  behig  true  that  God 


Revised  Version. 

10  Be   not  deceived,  my  beloved  breth- 
17  ren.      Every    good    'gift   and   every 


'  Or,  jiv 


is  the  source  of  evil,  he  is  in  fact  the  author  of 
all  that  is  good  :  every  ffood  gift  and  every  per- 
fect gift  (ver.  17)  is  from  him.  Ver.  IS.— Barnes. 
The  best  mode  of  opposing  error  is  seldom 
directly  to  advert  to  it,  but  calmly  and  attractively 
to  exhibit  the  opposite  right  and  truth  :  for  truth 
wins  its  own  way.    It  affects,  it  warms.  It  Invig- 
orates, It  controls,  by  Its  own  proix-r  and  peculiar 
energy.— /ip.  Jehl). 

17.  Every  good  gift .  .  .  from  above  fKev. 


James  1.  16-27. 


LESSON  II. 


First  Quarter. 


Authorized  Version. 

gift  is  from  above,  aud  cometh  down 
from  the  Fa'ther  of  lights,  with  '  wliom 
is  no  variableness,  neither  shadow  of 
turning. 

18  Of  "his  own  will  begat  he  us  with 
the  word  of  truth,  that  we  should  be  a 
kind  of  first-fruits  ^  of  his  creatures. 


Ver.,  Evei'y  good  gift  and  every  perfect  boon,^^ — 
All  good  things  flow  from  the  upper  spring. 
There  are  lower  channels  or  conveyances,  such 
as  the  written  word,  sacraments,  prayer,  medi- 
tation. And  then  for  ordinary  blessings  there 
is  your  prudence  and  industry  aud  care;  but 
your  freshest  spriugs  are  in  God,  and  in  all 
th'mgs  we  may,  and  we  must  be,  thankful,  but 
look  up.—  T.  Manton.  Father  of  lights— The 
word  Father  here  is  used  in  a  sense  which  is 
common  in  Hebrew  as  denoting  that  which  is 
the  source  of  any  thing,  or  that  from  which  any 
thing  proceeds.  Of  lights— It  seems  now  gen- 
erally agreed  that  by  the  lights  here  is  meant  the 
heavenly  bodifs,  aud  by  Father  the  ci'eator,  orig- 
inator, as  in  Job  38.  28  :  "  Who  is  the  father  of 
the  rain?''''  Being  this,  being  the  Father  of 
tliose  glorious  fountains  of  light,  and  thus  puier 
and  clearer  than  they  all,  it  caunot  be  that  he 
should  tempt  to  evil. — Alf'ord.  No  variable- 
ness [Eev.  Ver.,  With  whom  can  he  no  vavia- 
tion.\—TciQ:  design  here  is  clearly  to  contrast  God 
with  the  sun  in  a  certain  respect.  As  the  source 
of  light  there  is  a  strong  resemblance.  But  in 
the  smi  there  are  certain  changes.  It  does  not 
shine  on  all  parts  of  the  earth  at  the  same  time, 
nor  in  the  same  manner  all  the  year.  It  rises 
and  sets ;  it  crosses  the  line  aud  seems  to  go  far 
to  the  south,  and  sends  its  rays  obliquely  on  the 
earth ;  then  it  ascends  to  the  north,  i-ecrosses 
the  line,  and  sends  its  rays  obliquely  on  southern 
regions.  By  its  revolutions  it  produces  the 
changes  of  the  seasons,  and  makes  a  constant 
variety  on  the  earth  in  the  productions  of  differ- 
ent climes.  In  this  respect  God  is  not,  indeed, 
like  the  sun.  With  him  there  is  no  variable- 
ness, not  even  the  appearance  of  turning.  He 
is  always  the  same  at  all  seasons  of  the  year  aud 
in  all  ages  ;  there  is  no  change  in  his  character, 
his  mode  of  being,  his  purposes  aud  j^lans. — 
Barnes.  Nor  shadow  [Eev.  Ver. ,  Neither  shad- 
ow that  is  cast  hy  ti(.rning J\—\\q  has  no  change, 
no,  not  even  the  shadow  of  a  change. —  Whedon. 
God  is  most  free  of  his  best  blessings.  He  af- 
fords salvation  in  common  to  all  his  people.  He 
gives  honor  and  riches  but  to  few  of  them:  he 


Bevised  Version. 

perfect  boon  is  from  above,  coming 
down  from  tlie  Father  of  lights,  with 
whom  can  be  no  variation,  neither 
18  shadow  tliat  is  cast  by  turning.  Of 
his  own  will  he  brought  us  forth  by 
the  word  of  truth,  that  we  should  be 
a  kind  of  lirstfruits  of  his  creatures. 


gives  Christ  and  heaven  to  them  all.  God  some- 
times denies  a  crumb  even  to  him  on  whom  he 
bestows  a  kingdom.  There  are  many  things  that 
a  child  of  God  cannot  promise  to  himself,  but 
heaven  he  may  reckon  upon.— Jejifcyn. 

18.  Of  his  own  wUl  — The  object  of  the 
statement  here  seems  to  be  to  direct  the  mind  up 
to  God  as  the  som-ce  of  good  and  not  evil;  and 
among  the  most  eminent  illustrations  of  his 
goodness  is  this,  that  by  his  mere  will,  without 
any  external  power  to  control  him,  and  where 
there  could  be  nothing  but  benevolence,  he  has 
adopted  us  into  his  family,  and  given  us  a  most 
exalted  condition,  as  renovated  beings,  among 
his  creatures.  —  Barnes.  Begat  he  us  [Rev. 
Ver.,  brought  us  forth] — The  change  which  God 
produces  in  men's  dispositions  and  actions,  by 
the  truths  of  the  Gospel  impressed  on  their 
minds,  is  so  great  that  it  may  be  called  a  beget- 
thiq  or  creat'mg  them  anew. — Mactnight.  "Word 
of  truth — The  preached  Gospel  was  the  external 
instrument  by  which  he  regenerated  us. —  Whe- 
don. By  this  he  convinces  of  sin ;  by  this  he 
reveals  Christ  as  a  suitable  and  all-sufficient 
Saviour ;  and  having  thus  caused  the  souls  whom 
he  has  touched  to  discover  their  own  need,  and 
Christ's  fullness,  he  enables  them  by  the  gift  of 
precious  faith,  called  "  the  faith  of  God's  elect," 
to  embrace  God's  record  of  his  Son ;  to  appro- 
priate him  and  his  work  as  an  atonement  for 
their  sins,  a  righteousness  for  their  persons,  a 
sufficient  title  to  the  inheritance  of  eternal  life. 
F.  Goode.  First  fruits — The  first  gatherings  of 
the  harvest  were  by  the  Hebrews  gratefully  con- 
secrated to  God.  Hence  the  word  first-fruits 
symbolically  indicates  pre-eminent  excellence 
aud  divine  consecration.  We  are  regenerated 
by  divine  unchanging  will  through  the  promul- 
gated word,  that  among  the  creatures  of  God  we 
may  be  the  consecrated  and  truly  first  in  rank 
and  value.—  Whedon.  It  is  to  be  remembered 
that  James  is  writing  to  Jewish  Christians.  He 
reminds  them  that  in  the  harvest  of  souls  they 
are  the  first-fruits,  for  the  Gospel  came  "  to  the 
Jew  first;"  and  that  though  the  number  of 
Jews  who  accepted  Christ  seemed  small,  yet 


Jan.  13,  1884. 


LESSON  II. 


James  1.  16-27. 


Authorized  Version. 

19  ■VVheret'ore,  my  beloved  brethren, 
let  every  man  be  swift  to  hear,  slow  to 
speiik,  slow  to  wriith  : 

20  For  tlie  wrath  of  mau  worketh  not 
the  rii,'liti'i)usiics3  of  God. 

21  Wlicicfore  lay  apart  all  filthiness 
and  sui)eilluity  of  naughtiness,  and  re- 
ceive wiih  meekness  the  ingrafted  word, 
'  which  is  able  to  save  your  soids. 


they  wore  the  first  sheaf  in  the  great  harvest  of 
tlie  worlil's  salvation. 

19.  "WTierefore,  my  beloved  brethren  f  Rov. 
Ver.,  I'e  know  t/iig\ — To  understanil  the  em- 
phasis laid  by  James  in  the  rest  of  this  chapter 
on  moderation  of  langiiage  and  candid  listening, 
we  must  conceive  something  of  a  picture  of  dis- 
cussions in  the  Hyna<jogues  in  which  replies  of 
cavilers  could  interrupt  the  Christian  preacher. 
1  Cor.  14.  27-33.  The  epistle,  in  its  address, 
comprehends  not  only  Christian  Jews,  but  all 
Jews  inohned  to  read  and  listen,  and  hence  the 
import«mce  of  impressing  the  whole  with  the 
necessity  of  decency,  candor,  and  readiness  in  a 
spirit  of  meekness  to  receive  the  word  of  the  Gos- 
pel. Inquirers  must  calmly  listen,  they  must 
learn  in  order  to  practice ;  but  especially  must 
they  bridle  the  tongue,  or  else  the  pretenses  and 
attempts  at  religion  are  futile. —  Whedon.  Swift 
to  hear— The  importance  and  brief  opportunity 
of  the  truth  demand  quick  and  earnest  listening. 
It  is  too  valuable  to  be  slighted,  and  to-morrow 
may  be  too  late.  Slow  to  speak— Our  appro- 
priate condition  is  rather  that  of  har iters  than 
indructors  ;  and  the  attitude  of  mind  which  we 
should  cultivate  is  tiiat  of  a  readiness  to  receive 
information  from  any  quarter.  Slow  to  wrath 
— We  should  lay  aside  all  anger  and  wrath,  and 
should  come  to  the  investigation  of  truth  with  a 
calm  mind  and  an  imperturbed  spirit.  A  state 
of  wrath  or  anger  is  always  unfavorable  to  the 
investigation  of  truth.  Such  an  investigation 
demands  a  calm  spirit,  and  he  whose  mind  is 
excited  or  enraged  is  not  in  a  condition  to  see 
the  value  of  truth,  or  to  weigh  the  evidence  for 
it.  —  Barnes.  Tittmann  tliinks  not  so  much 
"wrath"  is  meant  as  an  indignant  feeling  of 
fretfulnesa  under  the  calamities  to  whicli  the 
whole  of  the  human  life  ise.xjwsed;  this  accords 
with  the  "  divers  temptations  "  in  verse  2.  Has- 
tiness of  temper  hinders  hearing  God's  word : 
80  Nuaman,  2  Kings  5.  11 ;  Luke  4.  28. 

20.  The  wrath  of  man— Be  not  intemper- 
atcly  zealous,  hastily  rash  to  speak  and  to 


Bevised  Version. 

19  'Ye  know  this,  my  beloved  breth- 
ren. But  let  every  man  be  swift  to 
hear,  slow  to  speak,  slow  to  wrath: 

20  for  the  wratli  of  man   worketh  not 

21  the  riuliteousncss  of  tJod.  Where- 
fore putting  away  all  lilthincss  and 
overflowing  of  'wickedness,  receive 
with  meekness  tlie  Mmplanted  word, 
wdiich   is   able   to   save    vour   souls. 


»  Or,  i'now  ft.- 


angered,  even  in  God's  behalf,  (tor  this  is  im- 
plied ;)  be  humble,  ready  to  listen ;  for  your  an- 
gry zeal,  your  quick  speaking,  work  not  God's 
righteous  purposes,  serve  not  him,  arc  not  car- 
riers forward  of  that  righteousness  which  is  the 
characteristic  of  his  kingdom.  Clui]>.  3.  18.— 
A  ford.  "Worketh  not  the  righteousness — 
A  man  is  never  sure  of  doing  rigiit  under  the 
influence  of  excited  feelings;  ho  maij  do  that 
which  is  in  the  highest  sense  wrong,  and  which 
he  will  regret  all  his  life.  The  particular  mean- 
ing of  this  passage  is,  that  wrath  in  the  mind  of 
man  will  not  have  any  tendency  to  make  him 
righteous. — Barnes. 

21.  Lay  apart  [Rev.  Ver.,  putting  awai/]  all 
filthiness— It  is  very  possible  that  the  agricult- 
ural similitude  in  the  word  implanted  [Rev. 
Ver.]  may  have  influenced  the  choice  of  both 
these  words,  Jilth ine.f.t  and snperabuiidance.  The 
ground  must  be  ridded  of  all  that  pollutes  and 
chokes  it  before  the  seed  can  sink  in  and  come 
to  maturity. — Alford.  Sin  may  be  contem- 
plated as  a  wrong  thing  ;  as  a  violation  of  law  ; 
as  evil  in  its  nature  and  tendency,  and  therefore 
to  be  avoided  ;  or  it  may  be  contemplated  as 
dixgiiding,  offensive,  loathsome.  To  a  pure  mind 
this  is  one  of  its  most  odious  characteristics ;  for 
to  such  a  mind  sin  in  any  form  is  more  loath- 
some than  the  most  oflensive  object  can  be  to 
any  of  the  senses.— ^H-ne*.  Superfluity  of 
naughtiness  [Hev.  Ver.,  ovti-flowing  of  wicked- 
;/«->.■.<.]— He  had  just  spoken  of  sin,  in  one  aspect, 
asflthy,  loathsome,  detestable ;  here  he  designs  to 
express  his  abhorrence  of  it  by  a  still  more  em- 
phatic description,  and  he  speaks  of  it  not  mere- 
ly as  an  evil,  but  as  an  evil  abounding,  ovcr- 
fowiny;  an  evil  in  the  highest  degree.  The 
thing  referred  to  had  the  essence  of  evil  in  it ; 
but  it  was  not  merely  evil,  it  was  evil  that  was 
aggravated,  that  was  overflowing,  that  was  emi- 
nent in  degree.  Receive  with  meekness— lie 
compares  the  word  to  a  idant  of  excellent  vir- 
tue, the  very  tree  of  life,  the  word  that  is  able 
to  save  yoiu*  souls.  But  the  only  soU  wherein 
27 


James  1.  16-27. 


LESSON  II. 


First  Quarter. 


Authorized  Version. 

22  But  be  ye  doers  of  the  word,  and 
not  hearers  only,  deceiving  your  own 
selves. 

23  For  *if  any  be  a  hearer  of  the  word, 
and  not  a  doer,  he  is  like  unto  a  man 
beholding  his  natural  face  in  a  glass : 

24  For  he  beholdeth  himself,  and 
goeth  his  way,  and  straightway  for- 
getteth  what  manner  of  man  he  was. 

25  But  "  whoso  looketh  into  the  per- 


il will  grow  is  a  heart  full  of  meekness,  a  heart, 
that  is  purged  of  those  luxuriant  weeds  that 
grow  so  rank  in  it  Ijy  nature ;  they  must 
plucked  up  and  thrown  out  to  make  place  for 
this  word. — Leighton.  The  engrafted  word 
[Eev.  Ver.,  the  implanted  u-ovd.] — The  allusion 
is  apparently  to  the  parable  of  the  sower,  and  it 
is  the  word  implanted,  [equivalent  to  which  has 
been  soww,]  the  word  whose  attribute  and  virtue 
is  to  be  irnpLanted,  and  which  is  implanted, 
awaiting  your  reception  of  it  to  spring  up  and 
take  up  your  being  into  it  and  make  you  new 
plants. — Alford.  Able  to  save  your  sotds — 
It  is  the  soul  which  carries  the  personality  of  the 
man  :  which  is  between  the  sinrit  drawing  it 
upward,  and  the  flesh  drawing  it  downward, 
and  is  saved  or  lost,  passes  into  life  or  death, 
according  to  the  choice  between  these  two. — 
Alford. 

22.  But  be  ye  doers  of  the  word— (Viz., 
of  the  implanted  word,  the  word  of  truth.) 
Observe,  not  only  "  do,"  but  be  doers  :  the  sub- 
stantive means  more  than  the  verb ;  it  carries 
an  enduring,  a  sort  of  official,  force  with  it : 
"  let  this  be  your  occupation." — Alford.  Not 
hearers  only,  deceiving  [Eev.  Ver.,  deluding] 
your  own  selves — We  imagine  we  are  quite 
good,  while  in  fact  we  are  unsaved.  Going  to 
church,  reading  the  Bible,  and  yet  neglecting  a 
holy  life,  is  a  delusive  co\irsQ.—  Whedon.  Do 
not  then  deceive  yourselves  on  the  ground  of 
your  having  come  eagerly  to  hear  the  word,  if 
you  do  not  perform  what  you  inadequately  hear. 
— Augustine. 

23.  Beholding  his  natural  face — Literally, 
the  face  of  his  birth  ;  the  face  he  was  born  with, 
and  which  he  had  been  in  the  habit  of  seeing  all 
his  life ;  and  so  the  stranger  that  he  should  for- 
get it  the  moment  he   ceases  looking  at  it.— 

Whedon.  In  a  glass  [Rev.  Ver.,  in  a  mirror] 
—The  word  glass  here  means  mirror.  Glass 
was  not  conmionly  used  for  mirrors  among  the 
ancients,  but  they  were  made  of  polished  plates 


Kevised  Version. 

23  But  be  ye  doers  of  the  word,  and 
not  hearers  only,  deluding  your  own 

23  selves.  For  if  any  one  is  a  hearer  of 
the  word,  and  not  a  doer,  he  is  like 
unto  a   man  beholding  *his  natural 

24  face  in  a  mirror:  for  he  beholdeth 
himself,  and  goeth  away,  and  straight- 
way forgetteth  what  manner  of  man 

25  he  was.     But   he  that  looketh  into 


i  Gt.  the  face  0/ his  birth. 


of  metal.  When  we  hear  the  word  of  God  it  is 
like  a  mirror  held  up  before  us.  In  the  perfect 
precepts  of  the  law,  and  the  perfect  require- 
ments of  the  Gospel,  we  see  our  own  shortcom- 


Anclent  Mirror. 

ings  and  defects,  and  perhaps  think  that  we  will 
correct  them.  But  we  turn  away  immediately, 
and  forget  it  all. — Barnes. 

24.  Straightway  forgetteth  —  A  curious 
and  inexplicable  fact,  that,  however  clearly  we 
behold  ourself  in  the  glass,  we  retain  no  dis- 
tinct impression  of  our  own  lace.  If  walking 
down  the  street,  he  could  meet  himself,  he  would 
not,  by  the  countenance,  recognize  himself.  So 
the  man  who  beholds  his  own  spiritual  charac- 
ter and  moral  destiny  in  the  word,  as  in  a  glass, 
may  pass  away  and  retain  no  true  impression. — 
Whedon. 

25.  But  whoso  looketh  into— The  man  is 
not  now  standing  and  transiently  lookmg  into 

mirror;    he  is    bending  down    and    poring 


Jan.  13,  1884. 


LESSON  II. 


Jamks  1.  10-27. 


Authorized  Vci-sion. 

feet  Iftw  of  lilKTty,  and  coiitinueth  there- 
in, he  heiiij^  not  u  for<ietful  heiirer,  but 
11  doer  of  tl>e  work,  this  ^  man  shall  be 
blessed  in  his  "deed. 

26  If  any  man  among  you  seem  to  be 
religious,  and  bridletli  not  liis  tongue, 
l)Ut  deceiveth  his  own  heart,  this  man's 
religion  is  vain. 

27  Pure  relision  and  undetiled  before 


steadily,  as  it  were,  into  a  book,  just  as  the 
cherubim  stooped  down  ou  the  ink  to  look  at 
tlie  deottlojrui'.— ir/itt/oH.  The  perfect  law— 
Not  tlie  Gospel  as  contrasted  with  the  law,  nor 
the  covenant  of  faith  as  more  ixirtcct  than  that 
of  lejral  obedience ;  but  the  rule  of  life  as  re- 
vealed in  the  Gospel,  whicli  is  pcrfiet  and  per- 
feeting. — Alfard.  The  perfect  law  of  liberty 
PRev.  Ver.,  TJiepo-ftd  law,tkclutv  ofUbtttij.]— 
Thftt  law  which,  wheu  studied  in  its  own  spirit 
and  with  gracious  aids,  is  obeyed  with  such  glad 
spontaneity  that  the  most  perfect  obedience  is 
the  most  perfect  liberty.  Continueth  —  To 
look  and  meditate  therein,  iusteatl  of  strahjlilivuij 
goiug  his  way.  The  holy  volume  stii-s  iiis  lieart 
and  attracts  his  intense  study.  Not  a  forget- 
ful hearer  [Rev.  Ver.,  not  a  hearer  t/iai  for- 
yetteth.] — For  what  .so  stirs,  fascinates,  and  fixes 
him,  writes  itself  indelibly  on  his  memory. — 
Whedon.  Blessed  in  his  deed  [Rev.  Ver.,  in 
his  doiitij.] — The  words  imply  that  even  in  the 
act  there  is  blessing :  the  life  of  obedience  is 
the  element  wherein  the  blessedness  is  found 
and  consists. — Alford.  It  will  produce  peace  of 
conscience ;  it  will  impart  happiness  of  a  high 
order  to  his  mind  ;  it  will  exert  a  good  influence 
over  his  whole  soul.  Psa.  19.  11 :  "  In  keeping 
of  them  there  is  great  reward." 

The  Gospel  Is  called  the  law  of  liberty,  (1)  Be- 
cause It  delivers  men  from  tlie  slavery  of  their 
hearts,  and  restores  the  dominion  of  reason  and 
conscience  in  their  minds,  which  is  true  liberty. 
(2)  Because  it  hath  freed  the  Jews  from  the  law 
of  Moses,  which  was  a  yoke  of  bondage  they  were 
not  able  to  bear.  (3)  Because  It  delivers  all  true 
believers  from  the  punishment  of  sin.  (4)  Be- 
cause it  assures  us  that  in  the  eye  of  God  all 
men  are  on  a  level,  and  equally  entitled  to  the 
privileKesof  the  Gospel.  (5)  Because  it  forbids  the 
acceptance  of  persons  In  judgment.  Chap.  2. 12.— 
Mackni{iM. 

Religious  truth  cannot  be  of  the  intellect  only. 
It  must,  if  it  be  held  vitally,  show  Itself  in  life.— 
B.  F.  Wcxtcott. 

26.  Seem  to  be— Rev.  Ver.  has  thinhth  him- 
itl/  to  be,  which  is  better,  and  expresses  the  em- 


Bo  vised  Version, 
the  perfect  law,  the  law  of  lilterty, 
and  «o  conlinueth,  l)eing  not  a  liearer 
that  forgettetii,  i)ut  a  doer  that  work- 
eth,  this  man  sliall  l)e  blessed  in  iiis 

26  doing.  If  any  man  "thinketli  him- 
self to  be  religious,  while  he  l)ridleth 
not  iiis  tongue  Ijut  deceiveth  his 
heart,    this    man's    religion    is   vain. 

27  Pure   religion    ami   undetiled   before 


j)ha.sis  on  '"  deceiveth  Ids  heart."  Keligious — 
Rather,  as  the  Greek  signifies,  ii'orKhipful ;  strict 
and  regular  in  formal  woi-ship,  a  due  perlbrmer 
of  synagogue  service.  The  word  emphasizes  the 
external  rite  without  excluding  the  internal  devo- 
tion. Eitualism.,  in  a  good  sense,  nearly  ex- 
presses it. —  Whedon.  Bridleth  not  his  tongue 
— As  a  steed  which  uuist  be  checked  with  bit 
and  bridle.  Religion  in  the  heart,  if  it  be  true 
and  complete,  will  control  every  passion  within 
and  every  action  without.  Deceiveth  his  own 
heart — By  making  himself  believe  that  he  is  re- 
ligious wlien  he  is  only  ritualistic. —  \yhedon. 
That  man's  religion  is  vain— The  idea  of  the 
writer  is  that  all  merely  outward  ritualism  and 
religious  service  Ls  useless.  It  does  not  mean 
that  the  utterance  of  a  passionate  word  proves 
that  the  one  who  uttered  it  has  no  true  religion. 
For  the  word  here  translated  "religion"  means 
only  its  outward  forms.  A  man's  church  attend- 
ance and  religious  forms  are  vain  unless  they 
influence  his  life. 

27.  Pvire  religion— Wo  must  keep  in  mind 
just  what  James  means  in  the  word  translated  re- 
ligion ;  not  religion  in  its  essence  in  the  heart, 
nor  faitli  in  Christ ;  but  its  outward  acts.  Per- 
haps the  word  "  worshipfulness  "  would  express 
Ids  idea.  That  worshipful  habit  alone  is  pure 
and  undefiled  in  God's  sight  which  has  its  proper 
eft'ect  upon  the  character  and  the  conduct.  If 
it  fails  to  make  the  worshiper  holy  and  helpful, 
it  is  vain ;  if  it  results- in  deeds  of  charity  and  a 
life  of  purity,  it  is  genuine  and  acceptable  to 
God.  Not  that  deeds  of  philanthropy  or  a  blame- 
less character  have  saving  power  in  themselves, 
but  that  these  are  an  index  of  the  heart  within. 
And  undefiled  —  Rosenmidler  supposes  that 
there  is  a  metaplior  here  taken  from  pearls  or 
gems,  which  should  be  pure,  or  witliout  stain. 
Pure  is  that  love  which  lias  in  it  no  foreign,  ad- 
mixture^ as  self-deceit  and  hypocrisy.  Undefiled 
is  the  means  of  its  hcmgpure. —  Tittmann.  Be- 
fore God — Not  in  the  eyes  of  men,  but  in  the 
sight  of  God,  who  tries  all  hearts.  Is  this— Or 
results  in  tills.    If  a  man  is  truly  benevolent,  he 


James  1.  16-27. 


LESSON  ir. 


First  Quarter. 


Authorized  Version. 

God  and  the  Father  is  this,  To  visit 
tiie  fatherless  and  widows  in  their  af- 
fliction, *  and  to  keep  himself  unspotted 
from  the  world. 


aisa.  1.  16;  1  Tin 


>  Rom.  12.  2. 


bears  the  image  of  that  God  who  is  the  fountain 
of  benevolence ;  if  he  is  pure  and  uncontanii- 
nated  in  his  walk  and  deportment,  he  also  resem- 
bles his  Maker,  for  he  is  holy. — Barnes.  To 
visit  the  fatherless— Orphans  and  widows  in 
the  East  are  in  a  peculiarly  helpless  and  pitiful 
condition.  They  are  named  as  general  types  of 
all  who  need  assistance :  and  a  reference  to  serv- 
ice in  their  behalf  includes  all  acts  of  benevo- 
lence. Unspotted  from  the  world.  —  Not 
merely  earthly  things  as  far  as  they  tempt  to 
sin ;  still  less  the  natural  evil  disposition  of 
men  ;  but,  as  in  chap.  4.  4,  theiohole  earthly  crea- 
tion, separated  from  God,  and  lying  in  sin, 
which,  whether  considered  as  consisting  in  the 
men  who  serve  it,  or  the  enticements  which  it 
holds  out  to  evil  lusts,  is  to  Christians  a  source 
of  continual  defilement.  They,  by  their  new 
birth  under  God,  are  taken  out  of  the  world ; 
but  at  the  same  time,  by  sin  still  dwelling  in 
them,  are  ever  liable  to  be  enticed  and  polluted 
by  it ;  and  therefore  must  keep  themselves  (iTim. 
6.  14)  for  fear  of  such  pollution. — Alford. 

Authorities  to  be  Consulted. 

See  Farrar's  Early  Days  of  Christianity,  book 
iv,  chaps.  xix-.xxiii.  Schaflf  s  Apostolic  Church, 
pp.  377,  382.  Sermons,  by  S.  L.  Pomroy  in 
National  Preacher  on  The  Unchangeable  God  ; 
H.  Blair,  The  Unchangeableness  of  the  Divine 
Nature  ;  H.  Binney,  Eegeneration  and  Renew- 
al ;  R.  Hall,  The  Cause,  Agent,  and  Purpose 
of  Regeneration ;  A.  D.  Smith,  Half-Day  Hear- 
ers, (National  Preacher;)  J.  Howe,  Hearing 
and  Obeying  the  Word ;  C.  G.  Finney.  Self- 
Deceivers  ;  H.  E.  Manning,  Danger  of  Mis- 
taking Knowledge  for  Obedience ;  J.  Summer- 
field,  Pure  Religion  ;  T.  Guthrie,  Doing  Good 
and  Being  Good.  Preacher's  Lantern,  iv,  379 ; 
iii,  185.  Pulpit  Analyst,  ii,  31.  Foster's  Cy- 
clopedia, [numbers  marked  witli  a  star  refer  to 
poetical  volumes,]  ver.  16  :  *1113,  8997  ;  17  :  2484, 
9008;  18:4123;  19:  3317,5628;  22:  2813,  2818; 
23, 24:  2812 ;  24 :  9361 ;  26  :  5739, 12014 ;  27  :  4276. 

Practical  Thoughts. 

[the  doer  of  the  word.] 

1.  The  doer  of  the  word  has  for  his  supreme 

motive  gratitude  to  God  for  his  mercies.  Ver,  17. 

30 


Revised  Version. 

our  God  and  Fatlier  is  this,  to  visit 
the  fatherless  and  widows  in  their 
affliction,  and  to  keep  himself  un- 
spotted from  the  world. 


2.  The  doer  of  the  word  regards  himself  as  the 
first-fruits  of  creation,  converted  to  God.  Ver.  18. 

3.  The  doer  of  the  word  strives  to  hold  his 
impulses  and  utterances  mider  the  control  of 
wisdom.  Ver.  19. 

4.  The  doer  of  the  word  aims  for  a  righteous- 
ness according  to  God's  will.  Ver.  20. 

5.  The  doer  of  the  word  separates  himself 
from  all  that  would  hinder  the  growth  of  the 
word  in  his  heart.  Ver.  21. 

6.  The  doer  of  the  word  recognizes  his  own 
needs,  and  ever  keeps  his  true  condition  in 
mind.  Vers.  23,  25. 

7.  The  doer  of  the  word  contemplates  God's 
law  as  the  soul's  highest  liberty.    Ver.  25. 

8.  The  doer  of  the  word  aims  both  to  be 
good  and  to  do  good.  Ver.  27. 

Sermon  Outline. 

BY  REV.  JESSE  BOWMAN  YOUNG,  A.M. 

Among  the  lessons  of  this  passage  there  is  one 
which  echoes  In  startling  and  alarming  words 
throughout  the  paragraph,  as  indeed  also  through- 
out the  Scriptures,  the  truth  that  sin  is  deceitful 
and  treacherous,  that  men  are  in  constant  danger 
from  its  delusions  and  .snares.  "  Be  not  deceived," 
is  the  first  word  of  admonition  spoken  here  in  set- 
ting forth  the  deceitfulness  of  sin.  This  is  fol- 
lowed by  the  caution  which  urges  men  to  be  doers 
of  the  word,  not  hearers  only,  deluding  their  own 
selves.  Further,  we  are  told  of  the  man  who  bri- 
dleth  not  his  tongue,  that  he  deceiveth  his  own 
heart.  Thus  the  apostle,  discerning  the  real  char- 
acter of  evil,  peering  with  keen  insight  into  its 
disguises,  unmasking  its  hypocrisies,  warns  men 
against  self-deception,  and  cries  out :  "  Beware  of 
sin.  Take  heed  lest  ye  be  blinded  by  its  delusions, 
led  astray  by  its  allurements,  hardened  by  its  de- 
ceitfulness." 

It  is  hardly  needful  to  suggest  that  this  truth  is 
brought  to  view  constantly  in  the  Bible.  In  the 
pictures  which  it  gives  of  the  workings,  the  ruin- 
ous operations  of  sin,  in  the  voice  of  the  awakened 
sinner  heard  crying  out,  "Sin  deceived  me,  be- 
guiled me,  slew  me  ;  "  in  the  exhortations  and  ap- 
peals of  prophet  and  apostle  ;  in  the  lying  promises 
made  by  the  tempter  in  Eden—"  Ye  shall  not  die,  ye 
shall  be  as  gods ;"  and  in  the  final  testimony  concern- 
ing the  same  crafty  agent  and  leader  of  the  powers 
of  darkness,  "  He  deceiveth  the  whole  world," 
from  the  opening  to  the  close  of  the  book,  this  ter- 
rible truth  arrests  attention,  that  the  very  essence 
[Continued  on  page  309.] 


Jan.  20,  1884. 


LESSON    III. 


James  3.  1-18. 


A.  D.  50.] 


LESSON  in. 


[Jan.  20. 


TlIK    POWKR    OK    Tl 


K. — James  3.  1- 


GOLDE\  TEXT.-By  lliy  wor.N 


(lioii  Hlialt   lie  JiiHtifled, 
deiliiied.-  MaTT.  12.  '67. 


iiid  by   thy  words  thou  xhalt  be  con. 


TiMK.— A.  D.  50.    Soe  on  lesson  I. 

CoN.NECTiNi;  Links.— The  topics  of  the  opistle,  followlnpr  the  last  lesson,  are  :  (1)  The  duty  of  Impar- 
tiality, chapter  •-'.  l-l.'J.    (i)  The  relation  between  faith  and  works,  chapter  2.  14-20. 

IXTRODrfTioN.— It  Is  not  easy  to  see  any  coinicction  between  what  is  said  In  this  chapter  and  what  is 
found  In  other  parts  of  the  epistle.  The  design  seems  to  have  been  to  notice  such  things  as  the  apostle 
supposed  claimed  his  attention,  without  particular  regard  to  a  logical  connection.  Some  of  the  errors  and 
Improprieties  wliich  existed  among  them  had  been  noticed  in  the  previous  chapters,  and  others  are  re- 
ferred to  In  chaptei-s  4,  5.  Those  wtiich  are  noticed  in  this  chapter  grew  out  of  the  desire  of  being  public 
teachers  of  religion.  It  seems  probable  that  he  had  this  subject  in  his  eye  In  the  whole  of  this  chapter, 
and  this  will  give  a  clew  to  the  course  of  thought  which  he  pursues.  Let  it  be  supposed  thai  there  was  a 
prevailing  desire  among  those  to  whom  he  wrote  to  become  public  teachers,  without  much  regard  for  the 
proper  quuliflcatious  for  that  oQlce,  and  the  Interpretation  of  the  chapter  will  become  easy.— Carnes. 


Authorized  Version. 

1  My  brethren,  '  be  not  many  masters, 
knowing  '  that  we  shall  receive  the 
greater  "condemnation. 

2  For  '  in  many  things  we  offend  all. 


Eccl.  7.  iU  ;  1  John  I. 


1.  My  brethren  — Our  apostle's  staud-poiut 
is  still  in  tlie  Christian  si/na{/0(/t<es,  where  he  is 
cheeking  the  errors  and  faults  of  his  brethren. — 

Whedon.  Be  not  many  masters  [Rev.  Ver., 
teac/urs.]  —  The  word  here  rendered  master's 
ehould  have  been  rendered  teachers.  It  is  so 
rendered  in  John  3.  2;  Acts  13.  1 ;  Rom.  2.  20; 
1  Cor.  12.  28,  29;  Eph.  4.  11  ;  1  Tim.  2.  11; 
4.  3  ;  Heb.  5. 12,  though  it  is  elsewhere  frequent- 
ly rendered  master.  It  has,  however,  in  it 
primarily  the  notion  of  teaching^  even  when 
rendered  master ;  and  the  word  master  is  often 
used  in  the  New  Testament,  a-s  it  is  with  us,  to 
denote  an  instructor  as  the  "  school-master." — 
JSarnes.  This  did  not  forbid  the  expression  of 
Christian  experience  and  iutercliauge  of  exhor- 
tation and  counsel  by  the  many.  Nor  did  it 
forbid  catechists  and  imparters  of  the  elements 
of  established  Christian  knowledge  to  be  inany. 
Nor  does  it  forbid  Sabbath-school  instructors  at 
the  present  day,  wlio  are  happily  very  many  ; 
but  it  reprehends  self-conceited  and  self-ap- 
pointed doctrinaires,  ready  to  blurt  their  individ- 
ual notions  and  maintain  them  in  the  assemblies. 
The  result  would  bo  crude  theologies,  heated 
disputations,  and  erratic  sects   and  liercsies. — 

Whedon.  Receive  the  greater  condemna- 
tion [Rev.  Ver.,  heavier  judgment. \ — Or  rather, 
a  severe  judgment ;  that  is,  we  shall  have  a 
severe  trial,  and  give  a  stricter  account.     The 


Bevised  Version. 

3      Be  not  many  teachers,  my  brethren, 
knowing  that  we  shall  receive  '  hcav- 

2  ier  judgment.      For  in  many  things 


1  Gr.  gnater 


word  here  used  does  not  necessarily  here  mean 
co7ideinnafioji,  hut  judgment,  trial,  account ;  and 
the  consideration  wliich  the  apostle  suggests  is 
not  that  those  who  were  public  teachers  would 
be  condemned,  but  that  there  woulil  be  a  much 
more  solemn  account  to  be  rendered  by  them 
than  by  other  men,  and  that  they  ought  duly  to 
reflect  on  this  in  seeking  the  office  of  the  minis- 
try.— Barnes. 

This  "  itch  of  teaching,"  this  oracular  egotism,  is 
the  natural  result  of  vanity  and  selQshness  dis- 
guising themselves  under  the  cloak   of  Gospel 
proselytism.    With  all  such  men  words  take  the 
place  of  works,  and  dogmatizing  contentiousness 
of  peace  and  love.     Therefore  he  warns  them 
against  being  many  teachers  — self-constituted 
ministers— "  other  people's  bishops,"  (1  Pet.  14. 
15,)  persons  of  that  large  class  who  assume  tliat  no 
incompetence  is  too  absolute  to  rob  them  of  the 
privilege  of  infallibility  in  laying  down  the  law  of 
truth  for  others.— Focrar. 
2.  In  many  things— If  anywhere  the  im- 
proper use  of  the  tongue  will  do  mischief,  it  is  in 
the  office  of  a  religious  teacher ;  and  to  show  the 
danger  of  this,  and  the  importance  of  caution  in 
seeking  that  office,  the  apostle  proceeds  to  show 
what  mischief  the  tongue  is  capable  of  effecting. 
—Barnes.      We  —  He  joins  himself  with  the 
pei-sons  to  whom  he  wrote,  to  mitigate  tlie  harsh- 
ness of  liis  reproof. — Macknight.     "We  offend 
all  [Rev.  Ver.,  We  all  stuni,blc.  l—Tho  mere  Eu- 
81 


James  3.  1-18. 


LESSON   III. 


First  Quarter. 


Authorized  Version. 

■•If  any  man  oifend  not  in  word,  ^  the 
same  is  a  perfect  man,  and  able  also  to 
bridle  the  whole  body. 

3  Behold,  we  put  bits  in  the  horses' 
mouths,  that  they  may  obey  us;  and  we 
turn  about  their  wliole  body. 

4  Beliold  also  the  ships,  which  though 
they  be  so  great,  and  are  driven  of  fierce 
winds,  yet  are  they  turned  about  with  a 


*  Psa.    34.  13  ;  1  Peter  3.  10.- 


-5  Matt.  12.  37. 


glish  reader  is  very  apt  to  understand  our  trans- 
lation to  mean,  we  offend  every  hody  ;  making 
all  the  object.     The  true  meaning  is,  that  in 
mamj  things  we  all  stumble ;  that  is,  make  in- 
tellectual   and   moral   mistakes   and  blunders ; 
which  is  true  enough  of  the  wisest  and  holiest 
of  us.     And,  therefore,  our  apostle  cautions  us 
to  avoid  setting  up  for  too  much.  —  Whedon. 
This  is  a  metaphor  taken  from  persons  who,  in 
walking  on  slippery  or  rough  ground,  slide  or 
stumble  without  falling ;  as  is  plain  from  Eom. 
11.  11. — Macknight.    If  any  man  oflEend.  not 
[Eev.  Ver.,  If  any  stumUeth  w(>^.]— In  word- 
In  performance  of  his  assmnption  to  be  a  teacher 
in  the  synagogue.     A  perfect  man— Perfect  in 
the  sense  in  which  the  apostle  immediately  ex- 
plains himself;  that  he  is  able  to  keep  every 
other    member    of   his   body   in    subjection. — 
Barnes,     Able  also — For,  so  far  as  he  is  able  to 
speaTc  perfectly  right,  it  is  probable  that  he  can 
do  perfectly  right.   The  wisdom  and  moral  power 
with  which  he  can  govern  his  tongue  is  very 
likely  to  govern  his  whole  lody. —  Whedon.     To 
bridle — The  word  rendered  "  to  bridle  "  means 
to  lead  or  guide  with  a  bit ;  then  to  rein  in,  to 
check,  to  moderate,  to  restrain.     A  man  always 
has  complete  government  over  himself  if  he  has 
the  entire  control  of  his  tongue. — Barnes.     His 
whole  body — The  body,  as  the  whole  organ  of 
the  soul,  with  its  susceptibilities  to  temptation, 
and   its  limbs  as  the  instruments  of  right  or 
wrong,  as  the  /,  the  will,  directs. —  Whedon. 
Few  men  suspect  how  much  mere  talk  fritters 
away  spiritual  energy— that  which    should  be 
spent  in  action    spends  Itself    in  words.     The 
fluent  boaster  Is  not  the  man  who  is  steadiest  be- 
fore the  enemy.    Loud  utterance  of  virtuous  In- 
dignation against  evil  from  the  platform,  or  in 
the  drawing-room,  is  wasted,  taken  away  from 
the  work  of  coping  with  evil;  the  man  has  so 
much  less  left.    And  hence  he  who  restrains  that 
love  of  talk  lays  up  a  fund  of  spiritual  strength.— 
F.  W.  Robertson. 

3.  "We  put  bits  [Eev.  Ver.,  Mw,  if  toe  put  the 
Aorses^  bridles  into  their  mouths,  etc.,  we  turn 
S2 


Revised  Version. 

we  all  stumble.  If  any  stumbleth 
not  in  word,  the  same  is  a  perfect 
man,  able  to  bridle  the   whole   body 

3  also.  Now  if  we  put  the  horses' 
bridles  into  their  mouths,  that  they 
may    obey    us,    we    turn    about  their 

4  whole  body  also.  Behold,  the  ships 
also,  though  they  are  so  gi'eat,  and 
are  driven    by   rough    winds,  are  yet 


about  their  whole  body  also.] — This  mention  of 
bridling, and  the  situation  of  the  tongue  where  the 
bridle  also  is  placed,  introduce  this  similitude : 
bridle  and  mouth  being  ideas  already  given  by  the 
context. — Alford.  That  they  may  obey  us — 
In.  order  to  their  obeying  us,  (thus  showing,  by 
the  expression  of  their  purpose,  that  we  recog- 
nize the  principle  of  turning  the  whole  body  by 
the  tongue.)  "We  turn  about  tlieir  wbole 
body — As  a  horseman  with  bits  turns  the  whole 
horse ;  so  a  speaker  with  a  persuasive  tongue 
will  turn  a  whole  man,  nay,  a  whole  body  of 
men.  The  tongue  of  the  eloquent  orator  tui-ns 
whole  assemblies,  and  controls  the  destinies  of 
states.  And  so  the  tongue  of  the  wily  errorist 
may  turn  a  whole  Church,  may  introduce  a 
strange  doctrine,  or  establish  a  new  sect.  And 
so  the  unrestrained  tongues  of  a  synagogue  may 
raise  a  great  buzz,  and  produce  disorder  and 
every  evil  work.  Hence  the  importance  of  Church 
unity  under  the  control  of  apostolic  teaching. — 
Whedon. 

The  grace  of  God  is  both  spur  and  bridle  to  the 
tongue  of  man ;  grace,  like  a  spur,  provokes  to 
speak  for  God.  and  for  the  good  of  others ;  and 
grace,  like  a  bridle,  stops  us  from  speaking  what 
may  grieve  the  Spirit  of  God,  and  justly  offend 
others.— Bur7£itt. 

4.  Behold  also  the  ships — A  ship  is  a  large 
object.  It  seems  to  lie  unmanageable  by  its 
vastness,  and  is  also  impelled  by  driving  storms. 
Yet  it  is  ea-sily  managed  by  a  small  rudder,  and 
he  that  has  control  of  that  has  control  of  the 
ship  itself.  So  with  the  tongue.  It  is  a  small 
member  as  compared  with  the  body  ;  in  its  size 
not  unlike  the  rudder  as  compared  with  the  ship. 
Yet  the  proper  control  of  the  tongue  in  respect 
to  its  influence  on  the  whole  man  is  not  unlike 
the  control  of  the  rudder  in  its  power  over  the 
shiTp.— Barnes.  Driven  of  fierce  [Eev.  Ver., 
rough]  "winds- Bede  interprets  this  as  having  a 
meaning  respecting  ourselves,  the  winds  being 
the  appetites  and  pa.'^sions.  Turned  about 
•with  a  very  small  helm— The  ancient  rudder, 


Jan.  20,  1884. 


LESSON    HI. 


.Tamks  .3.  1-18. 


Authorized  Version. 

very  small  lielin,  whilheisoever  tlie 
governor  listetli. 

5  Even  so  tlie  tongue  is  a  little  mem- 
ber, and  boasteth  great  tilings.  Heliokl 
liow  great  'a  matter  a  little  (ire  kin- 
(lleth ! 

(5  And  the  tongue  ix  a  fire,  a  world  of 
iniquity:  so  is  the  tongue  among  our 
menibeis,  that  "it  dedleth  the  whole 
body,  and  setteth  on  tire  the  'course  of 
nature;  and  it  is  set  on  tire  of  hell. 


or  helm,  wius  miule  in  the  shape  of  un  oar.    This 
was  very  small  when  compared  with  the  size  of 


Ancient  Rudders. 

the  vessel — ahout  as  small  as  the  tonofue  is  as 
oompnred  with  the  hody.— Barnes.  "Whither- 
■oever  the  governor  listeth  [Rev.  Ver., 
Wiither  the  impithe  of  the  fteermian  willeth.] 
Behold  how  great  [Rev.  Ver.,  Behold  fio?v 
mwh  wood  CmarL'in,  forest)  is  kindled  hy  how 
tmall  afire.]— '■'■How  great  a  forest."  The  words 
also  sometimes  signalized  '■^matter"  and  thus 
the  A.  V.  But  the  ordinary  meaning,  fore.'^t, 
gives  a  far  livelier  and  more  graphic  sense  here. 
—Alford. 

5.  The  tongue  is  a  little  member — The 
especial  point  is,  that  the  smallness  of  the  tongue 
should  not  blind  us  to  the  importance  of  con- 
trolling it  hy  the  conscience,  hut,  in  fact,  arouse 
us  to  the  thouirht  of  the  greatness  of  its  effects 
and  the  importance  of  its  control.  —  jnedon. 
Boasteth  great  things — f'lainis  to  have  great 
power,  and  is  fully  conscious  of  its  importance ; 
an  importance  wliich  it  really  j>ossosses.  The 
city  of  Portland.  Maine,  was  laid  in  a.slics  from 
a  fire  kindled  by  a  fire-cracker  on  the  Foiuth  of 


Bevised  Version. 

turned  about  by  a  very  small  rudder, 
wliitiier  the  impulse  of  the  steersman 

5  willcth.  So  the  tongue  also  is  a  little 
meml>er,  and  i)oasteth  great  things. 
IJehold,  '' how  much  wood   is   kindled 

6  by  how  small  a  tire!  And  the  tongue 
is  'a  fire:  *  the  world  of  iniquity 
among  our  mend)ers  is  the  tongue, 
which  defiU'th  the  wliole  body,  and 
setteth  on   fire  the  wlieel  of  '  nature, 

7  and  is  set  on  fire   by  liell.     For  every 


I  Or,  afirr,  that  worffi  of  ini<fuitf/  : 

r  lial  ii'hki,  etc. *l)r,t/iul  utirld 

g  OUT  uiemiters  that  which,  ttc. 


a  Or,  hoic  great  a  /or, 
Ac  tonaitt  ia  among  tmr 
<t'   inti^uitg,  the  tungut, 


July ;  and  the  burning  of  Chicago  came  from  a 
kerosene  lamp  kicked  over  by  a  cow. 

You  cannot  stop  the  con.sequences  of  a  slander; 
you  may  pul)licly  prove  its  falsehood ;  you  may 
sift  every  atom,  explain  and  annihilate  it,  and 
yet,  years  after  you  had  thought  that  all  had  been 
disposed  of  forever,  the  mention  of  a  name  wakes 
up  associations  in  the  mind  of  some  one  who  heard 
the  calumny,  but  never  heard  or  never  attended 
to  the  refutation,  or  who  has  only  a  vague  and 
confused  recollection  of  the  whole.— F.  W.  Roh- 

6.  A  world  of  iniqmty — A  complete  reper- 
tory of  all  wickedness,  as  tlie  world  is  of  all 
things. — Alford.  Defileth  the  w^hole  body — 
When  a  man  speaks  evil  he  will  commit  it. 
When  the  tongue  has  the  boldness  to  talk  of  sin, 
tlie  rest  of  the  memVjcrs  have  the  boldness  to  act. 
First  wo  think,  tlien  s/na/i,  then  do. — Manton. 
The  course  of  nature  [Rev.  Ver.,  the  whole 
of  nature.] — To  this  peculiar  expression  different 
meanings  have  been  assigned.  Alford,  Farrar, 
and  others  translate,  "the  orb  or  cycle  of  crea- 
tion," and  regard  it  as  referring  to  the  material 
universe,  spoken  of  figuratively,  as  "setting  the 
whole  world  on  fire."  Barnes  has  "the  wheel 
of  birth ; "  the  wheel  set  in  motion  at  birth,  and 
running  on  through  life;  or  the  affairs  of  the 
world  as  they  roll  on  from  age  to  age,  all  en- 
kindled hy  the  tongue,  and  keeping  the  world 
in  a  constant  blaze  of  excitement.  Whedon 
translates  "the  wheel  of  generation,"  and  makes 
it  refer  to  the  human  body,  with  its  alimentary, 
sexual,  and  passional  appetites,  so  powerfully 
affected  by  the  tongue.  The  first  view  .seems 
to  have  the  sanction  of  the  Revised  Version. 
Set  on  fire  of  hell— It  is  the  devil,  for  whom 
hell  is  prepared,  that  is  the  tempter  and  insti- 
gator of  the  habituid  sins  of  the  tongue.  It  is 
out  of  the  question  to  regard  the  sentence  as 
alluding  to  the  original  temptations  of  the  fall ; 
33 


James  3.  1-18, 


LESSON   III. 


First  Quarter. 


Authorized  Version. 

7  For  every  ''kind  of  beasts,  and  of 
birds,  aud  of  serpents,  and  of  things  in 
the  sea,  is  tamed,  aud  hath  been  tamed 
of  'mankind  : 

8  But  the  tongue  can  no  man  tame  ; 
it  is  an  unruly  evil,  full  of  deadly  poison. 

9  Therewith  bless  we  God,  even  the 
Father;  and  tlierewith  curse  we  men, 
which  are  ^  made  after  the  similitude  of 
God. 


equally  so,  to  suppose  it  to  have  a  future  refer- 
ence, aud  to  imply  that  the  tongue  shall  be 
tormented  iii  liell. — Alford. 

If  vain  words,  the  signs  and  Immediate  effects 
of  a  vain  mind,  shall  sadly  increase  our  accounts, 
how  much  more  all  the  contentious,  fierce,  and 
revengeful  words ;  the  detracting,  false,  contume- 
lious, and  injurious  words;  the  impure,  filthy,  and 
contagious  words ;  the  profane,  blasphemous,  and 
impious  words  that  "flow  from  the  evil  treasure 
of  the  heart "  ?  O,  their  dreadful  number  and 
oppressing  weight  I— Bates. 

7.  Every  kind  of  beasts— Liteially,  every 
nature;  wliere,  as  Huther  well  remarks,  not  the 
tanihig  of  individuals  is  meant,  but  of  the  brutal 
iMtures.  Tlie  natures  of  the  four  great  orders 
here  enumerated  have  been  brought  under  con- 
trol by  the  nature  and  genius  of  man.  —  Whe- 
don.  Is  tamed,  and  hath,  been  tamed— The 
examples  given  by  Pliny,  of  creatures  tamed 
by  men,  relate  to  elephants,  lions,  aud  tigers, 
among  beasts ;  to  the  eagle,  among  birds ;  to 
asps,  and  other  serpents ;  and  to  crocodiles  aud 
various  fishes,  among  the  inhabitants  of  the  wa- 
ter. The  lion  was  very  commonly  tamed  by 
the  ancient  Egyptians,  aud  trained  to  assist 
both  in  huntmg  and  in  war. — Eitto.  It  is  to  be 
remembered  that  neai'ly  all  those  beasts  which 
we  now  speak  of  as  "domestic  animals,"  and 
which  we  are  accustomed  to  see  only  when  they 
are  tame,  were  once  fierce  and  savage  races. 
Tliis  is  the  case  with  the  horse,  the  ox,  the  ass, 
the  swine,  the  dog,  the  cat,  etc. — Barnes. 

8.  The  tongue  can  no  man  tame — The 
apostle  does  not  say  none  can  tame  the  tongue, 
but  "  no  man  ; "  no  human  art  or  power  can  find 
a  sufficient  remedy  or  curb  for  it.  The  horse, 
the  camel,  the  elephant,  do  not  tame  themselves, 
nor  man  himself.  Man  tames  the  beast,  but 
God  tames  man. — Manton.  It  is  an  nnruly 
evil— The  Greek  implies  that  it  is  at  once  rest- 
le.ss  and  incapable  of  restraint.  Nay,  though  na- 
ture has  hedged  it  in  a  double  barrier  of  the  lips 
and  teeth,  it  bursts   from  its   barriers  to   assail 

34 


Revised  Version. 

*  kind  of  beasts  and  birds,  of  creeping 
things  and  tilings  in  the  sea,  is  tamed, 
aud  hath  been  tamed  'by  *  mankind; 

8  Init  tlie  tongue  can  no  man  tame ;  if 
is  a  restless  evil,  it  is  full  of  deadly 

9  poison.  Therewith  bless  we  the 
Lord  and  Father;  and  therewith 
curse  we  men,  which  are  made  after 

10  the  likeness  of  God:  out  of  the  same 


aud  ruin  men. — Estius.  Full  of  deadly  poi- 
son—There  is  no  sting  of  a  serpent  that  does  so 
much  evil  in  the  world ;  there  is  no  poison 
more  deadly  to  the  frame  than  the  poison  of  the 
tongue  is  to  the  happiness  of  man.  Who,  for 
example,  can  stand  before  the  power  of  the  slan- 
derer ?  What  miscliief  can  be  done  in  society 
that  can  be  compared  with  that  which  he  may 
do  ? — Barnes. 

Soci'ates,  when  asked  what  was  the  beast  most 
dangerous  to  man,  answered,  "  Of  tame  beasts, 
the  flatterer ;  of  wild  beasts,  the  slanderer." 

Nature  has  set  a  double  guard  about  the  tongue, 
namely,  the  teeth  and  the  lips,  and  grace  has  laid 
many  restraints  upon  it,  and  yet  it  breaks  out 
full  of  deadly  poison :  intimating  that  the  tongue 
is  as  deadly  as  a  venomous  beast.— Bwrfcitt. 

9.  Therewith  bless  we — In  verses  9  and  10 
our  apostle  passes  beyond  the  limits  of  the  Chris- 
tian synagogue  into  the  length  and  breadth  of 
the  twelve  tribes.  And  his  we  includes  hinaself, 
by  com-tesy,  even  among  the  profane  users  of  the 
tongue.  —  Whedon.  God,  even  the  Father 
[Kev.  Ver.,  the  Lord  and  Father.] — Both  terms 
are  to  be  taken  of  the  Father  •  the  former  on  the 
side  of  his  power  ;  the  latter  on  that  of  his  love. 

Alford.  Curse  we  men — Perhaps  the  apos- 
tle in  this  glanced  at  the  unconverted  Jews  who, 
as  Justin  Martyr  informs  us  in  his  dialogue  with 
Trypho  the  Jew,  often  cursed  the  Christians 
bitterly  m  their  synagogues. — Machnight.  The 
likeness  of  God — Which  remains  in  us,  marred 
indeed,  but  not,  as  is  sometimes  carelessly  said, 
destroyed.  Tliis  likeness  we  ought  to  revere  in 
ourselves  and  in  others,  and  he  who  curses  de- 
spises it.  Not  man's  original  state,  but  man's 
present  state,  is  here  under  consideration,  and  on 
that  consideration  depends  the  force  of  the  apos- 
tle's argument. — Alford. 

Party  spirit  has  always  been  a  curse  and  a  dis- 
ease of  every  religion,  even  of  the  Christian. 
The  formulas  of  Christian  councils  have  been 
tagged  with  anathemas;  Te  Deums  have  been 
chanted  at  Autos  da  Fe.— Fa/rar. 


Jan.  20,  1884. 


LESSON  III. 


James  3.  1-18. 


Authorlzod  Version. 

10  Out  of  tlie  suinc  moutli  proceedeth 
blessing  and  cursing.  My  brethren, 
tliese  tilings  ought  not  so  to  be. 

11  Doth  11  fountain  send  forth  at  the 
S!Xine-''phice  sweet  water  and  bitter  ? 

12  Can  tlie  tig  tree,  my  brethren,  bear 
olive  berries  ?  either  a  vine,  tigs  ?  so  can 
no  fountaia  both  yield  salt  water  and 
fresh. 

13  Who  ^  is  a  wise  man  and  endued 
with  knowledge  among  you  ?  let  him 
show  out  of  a  good  conversation  his 
works  with  meekness  of  wisdom. 

14  But  if  ye  have  "bitter  envying  and 
strife  in  your  hearts,  glory  not,  and  lie 
not  against  the  truth. 

15  This    '"  wisdom     descendeth     not 


/Or.l 


10-12.  Same  mouth  .  .  .  blessing  and 
cursing — The  tongue,  says  ^sop,  is  at  ouco  the 
best  and  tlie  worst  of  things.  So  in  a  fable,  a 
man  with  the  sanie  ))reatli  blows  hot  and  cold. 
— D.  Brown.  Ought  not  so  to  be— The  same 
heart  cannot  be  occupied  by  God  and  the  devil, 
nor  the  same  tongue  be  employed  to  such  diflcr- 
ent  uses.— J/antoa.  Fountiiin,  at  the  same 
place  [Rev.  Ver.,  openiiKj.'] — Hole  from  which 
the  water  flows,  in  a  rock,  or  in  the  earth. 
Fig-tree  .  .  .  olive  berries— The  reasoning  is 
not,  here,  that  we  must  not  look  for  good  fruit 
from  a  bad  tree,  but  that  no  tree  can  bring 
forth  fruit  inconsistent  with  its  own  nature. 
Salt  water  and  fresh— That  is,  if  the  mouth 
emit  cursi))g,  thereby  making  itself  a  brackisli 
spring,  it  cannot  to  any  purpose  also  emit  the 
sweet  streani  of  praise  and  good  words  ;  if  it  ap- 
pear to  do  so,  all  must  be  hypocrisy  and  mere 
seeming. — Al/urcL 

13.  "WTio  is  a  wise  man— This  is  spoken 
with  reference  to  the  work  of  public  teaching, 
and  the  meaning  of  the  apostle  is,  that  if  there 
were  such  persons  among  them,  t/ieij  should  be 
selected  for  that  office.  —  Barnes.  Let  him 
show — Like  a  good  fountain  let  him  pour  foi  tli 
the  sweet  and  not  the  bitter  stream,  like  a  good 
tree,  the  right  fruit. —  Whedon.  Out  of  a  good 
conversation  [Rev.  Ver.,  6y  his  ijmd  life.^— 
The  tcnn  here  rendered  "convei-sation,"  signi- 
fies the  whole  action  of  life,  the  development  of 
character,  tlie  way  a  man  works,  turns,  or  be- 
haves himself  in  the  world.  The  use  of  knowl- 
edge is  to  guide  and  elevate  the  life. — BMmp 
Huntington.  His  works— His  acts  of  uprii.'ht- 
ness  and  piety.  He  should  be  a  man  of  a  holy 
life. — Barnes.    Meekness  of  wisdom — In  that 


ReviBod  Version. 

mouth    Cometh   forth    blessing    and 
cursing.     My  brethren,  these  things 

11  ought  not  so  be.  Doth  the  fountain 
send  forth  from  the  same  opening 
Bweet  xoaier  and  bitter  ?  can  a  fig 
tree,  my  brethren,  yield  olives,  or  a 
vine  tigs  ?  neither  can  salt  water 
yield  sweet. 

13  Who  is  wise  and  understanding 
among  you  ?  let  him  shew  by  his 
good  life  his  works  in  meekness  of 

14  wisdom.  But  if  ye  have  bitter  jeal- 
ousy and  faction  in  your  Iicart,  glory 
not  and  lie  not   against  the  truth. 

15  This  wisdom  is   not  a  wisdom  that 


meekness  which  is  tlio  proper  attribute  of  wis- 
dom. The  truly  wise  man  is  always  char- 
acterized by  a  calm  spirit,  a  wise  and  placid 
demeanor,  and  by  a  gentle,  though  firm,  enun- 
ciation of  hia  sentiments. — Barin>s. 

Meekness  is  love  at  school— love  at  the  Saviour*! 
school.  It  Is  Christian  lowlihood.  It  is  the  dis- 
ciple learning  to  know  himself ;  learning  to  fear 
and  distrust  and  abhor  himself.  It  is  the  disciple 
practicing  the  sweet  but  self-emptying  lesson  of 
putting  on  the  Lord  Jesus,  and  flucUng  all  his 
righteousness  in  that  righteous  Lord.  It  is  the 
disciple  learning  the  defects  of  his  own  character 
and  taking  hints  from  hostile  as  well  as  friendly 
monitors.  It  is  the  disciple  praying  and  watch- 
ing for  the  Improvement  of  his  talents,  the  mel- 
lowing of  his  temper,  and  the  amelioration  of 
his  character.  It  is  the  living  Christian  at  the 
Saviour's  feet,  learning  of  him  who  Is  meek 
and  lowly,  and  finding  rest  for  his  o\vn  soul. — 
Hamilton. 

14.  If  ye  have  bitter  envying  and  strife 
[Rev.  Ver.,  bitter  jealousy  and  faction.] — There 
is  reference  licre  to  a  fierce  and  unholy  zeal 
against  each  other;  a  spirit  of  ambition  and  con- 
tention. Glory  not — Do  not  boast  in  such  a 
case  of  your  qualification  to  be  public  teachers. 
Nothing  would  render  you  more  unfit  for  such 
an  oflice  than  such  a  spirit. — Barnes.  Lie  not 
against  the  truth— By  depreciating  its  excel- 
lence ill  order  to  exalt  your  worldly  vices.  The 
worldly  emulous  spirit  fancies  itself  to  be  infi- 
nitely superior  to  the  meekness  and  wisdom  of 
tlie  Gospel,  having  a  loixUier  wisdom  ol  its  own, 
and  tfiis  wisdom  James  characteiizes  in  the  next 
verse. —  ]r7iedon. 

15.  This  wisdom  descendeth  not  [Rev. 
Ver.,  is  not  a  wisdom,  thai  cometk  down,.] — In  the 

85 


James  3.  1-18. 


LESSON  III. 


First  Quarter. 


Authorized  Version. 

from    above,   but    is    earthly,  ^sensual, 
devilish. 

16  For  "wliere  envying  and  strife  is, 
there  is  *  confusion  and  even  evil  work. 

17  But  "'the  wisdom  that  is  from 
above  is  first  pure,  then  peaceable,  gen- 
tle, and   easv   to    be   entreated,    full  of 


jfOr,    natural ;  Jude 


contentions  which  are  in  the  world,  in  Church 
and  State,  in  neighborhoods  and  families,  at 
the  bar,  in  iDolitical  life,  and  in  theological  dis- 
pute ;  even  where  there  is  the  manifestation  of 
enraged  and  irascible  feeling,  there  is  often  much 
of  a  certain  kind  of  icisdom.  There  is  learning, 
shrewdness,  tact,  logical  skill,  subtle  and  skill- 
ful argumentation— "  making  the  worse  appear 
the  better  reason ; "  but  all  this  is  often  con- 
nected with  a  spirit  so  narrow,  bigoted,  and  con- 
tentious, as  to  show  clearly  that  it  has  not  its 
origin  in  heaven. — Barnes.  Is  earthly — It  is 
such  as  men  exhibit  who  are  governed  only  by 
worldly  maxims  and  principles.— ^arwes.  Sen- 
sual [Rev.  Ver.,  margin,  anivial.]— It  is  almost 
impossible  to  express  satisfactorily  in  English 
the  idea  given  by  the  original  word  here,  {psy- 
chic, from  psyche,  the  soul.]  Our  '■'■soul"  is  so 
identified  with  man's  spiritual  part,  in  common 
parlance,  that  we  have  lost  the  distinction  be- 
tween soul  and  spirit,  except  when  we  can  give 
a  periphrastic  explanation.  The  idea  here  is, 
belonging  to  tlie  unspiritual  mind  of  man. — Al- 
/ord.  Devilish— This  word  nmst  not  be  figur- 
atively taken ;  it  betokens  Iwth  the  origin  of 
this  hypocritical  wisdom  [compare  set  on  fire  by 
hell,  above,  verse  6]  and  its  character;  it  is 
from,  not,  God,  the  giver  of  all  true  wisdom, 
(chapter  1.  5,)  but  the  devil,  and  bears  the  char- 
acter of  its  author. — Alford. 

16.  "Whose  envying  and  strife  [Rev.  Ver., 
jealousy  and/action.'] — The  characteristics  of  this 
>^  worldly  ivisdom  are  envying,  rather,  enmdation 
and  stri/e,  or  rivalry.  It  is  the  ivisdom  of  mak- 
ing yourself  great  in  disregard  of  the  rights  and 
well-being  of  all  or  any  others. —  Whedon.  Con- 
fusion  and  every  evil  work  [Rev.  Ver.,  every 
■vile  deed.] — Of  the  truth  of  this  no  one  can  have 
any  doubt  who  has  observed  the  effects  in  a 
family  or  neighborhood  where  a  spirit  of  strife 
prevails.  All  love  and  harmony  of  course  are 
banished ;  all  happiness  disappears ;  all  pros- 
perity is  at  an  end.  In  place  of  the  peaceful 
virtues  which  ought  to  prevail,  there  springs  up 
every  evil  passion  that  tends  to  mar  the  peace 
of  a  commuxiity.  Where  this  spirit  prevails  in  a 
36 


Revised  Version. 

Cometh    down    from    above,    but    is 

16  earthly,  ^sensual,  '"devilish.  For 
where  jealousy  and  faction  are,  there 
is  confusion    and    every    vile    deed. 

17  But  the  wisdom  that  is  from  above 
is  first  pure,  then  peaceable,  gentle, 
easy  to   be   intreated,  full  of  mercy 


*>Or,  natural.  Or,  aninud. ^^  Gr.  demcmiacal. 


church,  it  is  of  course  impossible  to  expect  any 
progress  in  divine  things ;  and  in  such  a  church 
any  effort  to  do  good  is  vain. — Barnes. 

17.  The  wisdom  that  is  from  above — The 
meaning  here  is,  that  the  first  and  immediate 
etfect  of  religion  is  not  on  the  intellect,  to  make 
it  more  enlightened ;  or  on  the  imagination  to 
make  it  more  discursive  and  brilliant ;  or  on  the 
memory  and  judgment,  to  make  them  clearer 
and  stronger ;  but  it  is  to  purify  the  heart,  to 
make  the  man  upright,  moffensive,  and  good. 
This  passage  should  not  be  applied,  as  it  often 
is,  to  the  doctrines  of  religion,  as  if  it  were  tha 
first  duty  of  a  church  to  keep  itself  free  from 
errors  in  doctrine,  and  that  this  ought  to  be 
sought  even  in  preference  to  the  maintenance  of 
peace — as  if  it  meant  that  in  doctrine  a  church 
should  he '■^ first  i)ure,  then  peaceable/"  but  it 
should  be  applied  to  the  individual  consciences 
of  men,  as  showing  the  eftect  of  religion  on  the 
heart  and  life. — Barnes.  First  pure— To  be 
pure  is  to  be  untainted  by  the  tempers  expressed 
in  verse  16. —  Whedon.  The  wisdom  is  only 
said  to  be  '■'first  pure,"  because  "  purity  "  de- 
scribes its  inward  essence,  and  the  other  epithets 
its  outward  manifestations.  —  Farrar,  Peace- 
able—In antithesis  against  envying  and  strife, 
verse  16.  Gentle — Every  one  has  a  clear  idea 
of  the  virtue  of  gentleness — gentleness  of  spirit, 
of  deportment,  and  of  manners  ;  and  every  one 
can  see  that  that  is  the  appropriate  spirit  of  re- 
ligion. It  is  from  this  word  that  we  have  de- 
rived the  word  gentleman;  and  the  efi'ect  ol 
true  religion  is  to  make  every  one,  in  the  propei 
and  liest  sense  of  the  term,  a  gentleman.— 
Barnes.  Easy  to  be  entreated  —  It  means 
easily  persuaded,  compliant.  Of  course,  this  re- 
fers only  to  cases  where  it  is  right  and  proper  tA 
be  easily  persuaded  and  complying.  It  cannot 
refer  to  things  which  are  in  themselves  wrong, 
The  sense  is,  that  he  who  is  under  the  influenc< 
of  the  wisdom  which  is  from  above  is  not  t 
stiff,  stern,  obstinate,  unyielding  man.  He  does 
not  take  a  position,  and  then  hold  it  whethei 
right  or  wrong ;  he  is  not  a  man  on  whom  no 
arguments  or  persuasions  can  have  any  iuflu- 


Jan.  20,  1884, 


LESSON   III. 


James  3.  1-18. 


Authorized  Version. 

mercy  and  good    fruits,  '  without   parti- 
ality, "and  without  iiypocrisy. 

18  And  'Uhc  fruit  of  ri<fliti!ousne8s  is 
sown  in  peace  of  them  that  make  peace. 


iOr,  vithuut  wrniinliii 


euce.  —  Rirnm.  "Without  partiality,  |  Rev. 
Ver.,  uithout  variaiui]  and  without  hypoc- 
risy—Tlieso  two  clauses  aru  two  Grcik  wonls  in 
the  orif^inal  wliioli  have  siinihu-  terminations, 
and  so  make  a  word-eeho.  We  might  nearly 
parallel  them  by  the  words  neither  hypercrit- 
iml  nor  hypocritical.  The  first  of  the  two 
Greek  words  may  signify,  making  no  undue  dis- 
tinctions, (hence  /<(//',  impartial,}  as,  for  in- 
stance, between  rich  and  [loor.  Or,  it  may 
incaii  unequivocal,  unambiguous,  clear  from 
eiiuivocation  or  just  liability  to  being  doubted. 
The  latter  of  the  two  words  is,  accordingly,  ren- 
dered rightly  in  the  Knglish  translation.  We 
might  (with  these  last  definitions  of  the  two) 
preserve  the  terminal  similarity  of  sound  by 
without  eqiiicocation  or  ilissi»iulatio/i. —  Whe- 
don.  "Without  hypocrisy  —  I  would  under- 
stand by  it/rtf front  all  ambiguity  and  siiti'/la- 
tio„.—  'M/ord.  ' 

18.  The  fruit  of  righteousness  —  Fruit 
consisting  in  righteousness,  not /ruit  produced 
by  righttousness.  By  fruit  is  meant  the  har- 
vest, crop,  or  product ;  and  this  is  virtually  soicn 
in  the  seed  that  produces  it. —  Whedon.  Is  sown 
in  peace — The  farmer  sows  his  seed  in  peace. 
The  lields  are  not  sown  amid  the  tumults  of  a 
mob,  or  tJie  excitements  of  a  liattle  or  a  camp. 
So  it  is  ill  sowing  the  "  seed  of  the  kingdom," 
in  preparing  for  the  great  harvest  of  righteous- 
ness in  the  world.  It  is  done  by  men  of  peace ; 
it  is  done  in  peaceful  scenes,  and  with  a  i>eacc- 
ful  spirit;  it  is  not  in  the  tumult  of  war,  or 
amid  the  hoarse  braw  ling  of  a  mob. — Ihr)ies. 
Of  them  [Kev.  Yer.,  To  them]  that  make 
peace — "  Peace-makei-s,"  not  merely  they  who 
reconcile  others,  but  who  work  j)eace.  "Cuhi- 
vate  peace." — Estius. 

Let  every  one  of  God's  ministers  be  ambitious 
of  that  praise  which  Gregory  Nazianzen  pives  to 
Athasi'us,  namely,  to  be  au  adamant  to  them  that 
strilie,  and  a  liadMoue  to  tliem  that  dissent  from 
him— the  one  not  to  be  removed  with  wrong,  the 
other  to  draw  those  hearts  who  disagree.— lip. 
JIalL 

Authorities  to  be  Consulted. 

See  references  to  Farrar  and  Scluilf  on  Lesson 

II.      John    Wesley's    Sermons.     II.    Bushnell, 

(Christ  and  his  Salvation,  p.  D'.l.)     F.  W.  Hob- 

ertsou,  semiou  ou  "  The  Tongue."    Seruious,  by 


Kovlflod  Version. 

and  good  fruits,  without  "variance, 
18  without    hypocrisy.     And    the    fruit 
of  riffhteousness   is   sown    in    peace 
"for  them  that  make  peace. 


"  Or,  doukl/ulnitt,  Or,  partialilf. «»  Or,  6y. 

Harrow,  Lardner,  Uirticulty  of  Governing  the 
Tongue;  Archbishop  Whatcly,  (Bampton 
Lectures ;)  W.  Arnot,  in  Koots  and  Fruits  of 
the  Christian  Life ;  II.  Blair,  Gentleness ; 
Archbishop  Leighton,  Heavenly  Wisdom ;  U. 
South,  On  Envy  ;  Preacher's  Lantern,  iv, 
37S;  ii,  7'Jl.  Foster's  Cyclopedia,  [numbers 
marked  with  a  star  refer  to  poetical  illustra- 
tions,] ver.  2:  537"J,  78G0;  3:  5741,  12006  ;  5: 
5778;  G:  *27ti0 ;  7:  12011;  9:  12009;  10: 
12008;  12:  9213;  13:  1058;  1«:  *1105. 

Practical  Tliougl-its. 
[the  i'owek  of  the  tonole. 

1.  The  tongue  has  power  to  increase  greatly 
the  degree  of  our  responsibility.  Ver.  1. 

2.  The  tongue  measures  our  consecration  to 
God  and  our  control  over  self.  Ver.  2. 

3.  The  tongue  has  power,  both  for  good  and 
evil  over  the  entire  character.  Vei-s.  3-5. 

4.  The  evil  tongue  defiles  the  whole  nature, 
and  is  itself  inspired  by  the  powers  of  evil. 
Ver.  6. 

5.  The  evil  tongue  cannot  be  transformed  by 
any  power  less  than  divine.  Ver.  8. 

6.  The  tongue  shows  true  wisdom  when  its 
utterances  are  marked  by  meekness.  Ver.  13. 

7.  The  tongue  will  .show  the  heavenly  w'lsdom 
when  it  is  both  pure  and  peaceable.  Ver.  17. 

Sermon  Outline. 
The  slave  jEsop  was  commanded  by  his  master  to 
prepare  a  banquet  consisting  of  "  the  best  things  In 
the  world."  To  his  surprise,  the  master  found  only 
tnnques  upon  the  table,  wliereupon  yEsop  showed 
him  that  in  all  the  world  there  was  nothing  with 
greater  power  for  good  than  the  tongue.  The  slave 
was  then  ordered  to  present  on  the  morrow  a  dinner 
of  the  worst  things  in  the  world,  and,  again,  only 
tongues  were  on  the  table ;  and  JEsoyi  showed  that 
the  earth  had  uo  greater  evil  than  tlie  tongue.  Our 
lesson  shows— 

I.  Certain  Tacts  concerning  the  tongue. 

II.  Certain  laws  tor  the  tongue. 

I.  Our  lesson  presents  certain  facts  concerning 
the  tongue. 

1.  The  fact  that  we  are  rrfnwnnihle  for  the  use  of 
the  tnnuue.  Verso  1.  The  silent  man  has  less  to  ac- 
count for  than  the  speaker.  As  we  see  the  power  of 
the  orator  over  his  audience,  do  we  wonder  at  the 
warning  of  the  apostle,  that  those  who  undertake 
to  instruct  others  have  a  greater  measure  of  ac- 
countability Ixjfore  God  ? 

87 


James  3.  1-18, 


LESSON  III. 


First  Quarter. 


2.  The  fact  that  the  tongue  is  an  index  of  char- 
acter. Verse  2.  He  that  can  avoid  offending  in 
•word  Is  the  perfect  man ;  for  if  he  controls  his 
tongue  he  can  control  every  other  element  of  his 
nature ;  and  the  use  of  his  tongue  reveals  his  inner 
nature.  An  oath  is  a  small  thing,  appai'ently,  but 
it  will  show  the  power  to  which  its  utterer  paysal- 
legiauce  ;  like  an  estate  in  Scotland  which  pays  a 
quarterly  rental  of  three  grains  of  com,  just  to 
show  who  is  its  owner. 

3.  The  fact  that  the  tongue  han  a  mighty  in- 
fluence. Verses  3-6.  It  is  compared  to  the  bit, 
guiding  the  horse  ;  to  the  helm,  directing  the  ship ; 
to  the  fire,  burning  the  forest— all  small,  yet  in- 
fluential. The  tongue  of  the  orator,  like  Pitt, 
has  marshaled  armies ;  of  a  statesman,  like  Web- 
ster, has  shaped  the  destinies  of  states ;  of  a  slan- 
derer, has  ruined  a  reputation ;  of  the  Christian 
teacher,  has  guided  souls  to  eternal  life. 


4.  The  fact  that  the  tongue  cannot  be  trans- 
formed by  any  human  power.  Verses  7-12.  Every 
kind  of  wild  beast  Is  tamed,  except  the  tongue. 
Socrates,  when  asked  what  beast  is  most  dangerous 
to  man,  answered,  "  Of  wild  beasts,  the  slanderer ; 
of  tame  beasts,  the  flatterer !  "  Man  has  no  power 
to  change  the  nature  of  his  tongue ;  but  God  can 
work  the  transformation. 

II.  Laws  for  the  tongue. 

1.  Tlielaw  of  meeltncss.  The  tongue  should  be 
controlled  by  the  spirit  of  gentleness,  for  therein  is 
true  wisdom.  Verse  13. 

2.  Tlte  law  of  spu-ituality.  Verse  15.  The  alms 
of  the  tongue  should  be  to  express  the  thought  of 
heaven,  and  not  that  of  earth. 

3.  The  law  of  purity.  Verse  17.  '"First  pure.'' 
Out  of  the  pure  heart  will  flow  a  pure  utterance. 

4.  The  law  of  sincerity.  Verse  17.  Above  all 
else,  let  the  tongue  be  honest,  "without  hypocrisy." 


A.D.50.]  LESSON  IV.  [Jan.  27. 

Living  as  in  God's  Sight. — James  4.  7-17. 
GOLDEIV  TEXT.— Humble   yourselves  in  the  sight  of  the  Lord,  and   he  shall  lift  you   up.— 

James  3.  10. 

Time,  Place,  etc.— A.  D.  50.    See  Lesson  I. 

Introduction.— The  object  of  the  command  here,  and  in  the  succeeding  injunctions  to  particular 
duties,  is  to  show  them  how  they  might  obtain  the  grace  which  God  is  willing  to  bestow,  and  how  they 
might  overcome  the  evils  against  which  the  apostles  had  been  endeavoring  to  guard  them.  The  tru» 
method  of  doing  this  is  by  submitting  ourselves  in  all  things  to  God.— Barnes. 


Authorized  Version. 

7  Submit  yourselves  therefore  to  God. 
'Resist  tlie  devil,  and  he  will  flee  from 
you. 

8  Draw  "nigh    to  God,  and    he   will 


■Eph.  4.  27  ;   1  Peter  5. 


7.  Submit  yourselves — Tlie  previous  verse 
supplies  the  connection.  Because  God  gives 
grace  to  the  liunible  and  resists  the  proud, 
therefore  we  sliould  seek  entire  submission  to 
the  will  of  God.  The  same  antithesis  as  that  in 
verse  4  is  cairied  through  the  paragraph.  It  is 
between  the  proud  and  the  kumble,  between 
God.,  to  be  submitted  and  approached,  and  the 
devil,  to  be  resisted  ;  between  cleanse  and  miners, 
between  jnirify  and  double-minded,  between 
laughter  and  mourning,  and,  finally,  between 
penitent  humiliaiion  and  a  divine  exaltation. — 
Whedon.  There  is  a  three/old  submission  to 
God:  of  our  carnal  hearts  to  his  holiness;  of  our 
p^'oud  hearts  to  his  mercy  ;  and  of  our  revolting 
hearts  to  his  sovereignty ;  and  all  this  that  we 
may  be  pure,  humble,  and  obedient. — Manton, 
Kesist  the  devil — While  you  yield  to  God  in 
all  things,  you  are  to  yield  to  the  devil  in  none. 
You  are  to  resist  and  oppose  him  in  whatever 
■way  he  may  approach  you,  whether  by  allure- 


Hevised  Version. 

7  Be  subject  therefore  unto  God;  but 
resist  the  devil,  aud  he  will  flee  from 

8  you.     Draw  nigh  to  God,  and  he  will 
draw    nigh    to    yon.      Cleanse    your 


ments,  by  flattering  promises,  by  the  fascinations 
of  the  world,  by  temptation,  or  by  threats.  See 
1  Pet.  5.  9.  No  one  is  safe  who  yields  in  the 
least  to  the  suggestions  of  the  tempter ;  thei-e  is 
no  one  who  is  not  safe  if  he  does  not  yield.  A 
man,  for  example,  is  always  safe  from  intemper- 
ance if  he  resists  all  allurements  to  indulgence  in 
strong  drink  and  never  yields  in  the  slightest 
degree;  no  one  is  certainly  safe  if  he  drinks  even 
moderately. — Barnes.  He  will  flee  from  you 
—  Temptations  repelled  disappear,  and  when 
habitually  kept  at  a  distance  cease  to  exist.  The 
firmly  formed  habit  of  virtue  comparatively 
places  the  soul  out  of  the  normal  reach  of  temp- 
tation.—  Whedon.  Only  resist,  only  show  your 
face  as  conscious  of  your  divine  origin,  only 
adore  God,  and  Satan,  powerless  and  abashed, 
will  flee  from  you.  There  is  no  real  connection 
between  us  and  Satan. — A.  Saphir. 

8.  Draw  nigh — ^The  reverse  of  resist.    The 
former  should  be  done  to  God,  the  latter  to  tha 


Jan.  27,  1884. 


LESSON  IV. 


James  4.  7-17. 


Authoriced  Version. 

draw  nigh  to  you.  Cleunse  your  hands, 
ye  sinners;  and  purify  your  hearts,  ye 
dout)le-iniiided. 

9  Be  afflicted,  and  mourn,  and  weep : 
let  your  hiugliter  he  turned  to  mourn- 
ing, and  your  joy  to  lieaviness. 

10  Ilumhle  yourselves  in  the  sight  of 
the  Lord,  and  he  shall  lift  you  up. 


devil— ihfi  two  sidus  of  tlie  j^ieiit  battle  tor  pos- 
session ot  the  human  ^^oul. —  Wliedon.  We  can- 
not come  literally  any  nearer  to  God  than  we  al- 
ways are,  for  he  is  always  round  about  us,  but 
we  may  come  nearer  in  a  spiritual  sense.  We 
may  address  him  directly  in  prayer;  we  may  ap- 
proacii  him  by  meditation  on  his  character ;  we 
may  draw  near  to  him  in  the  ordinances  of  re- 
ligion.—iiSatrwo.  He  will  draw  nigh  to  you 
— He  himself,  althoujrli  lie  may  use  various  clian- 
nels  and  instruments — it  may  be  affliction  or 
prosperity  ;  it  may  be  tlirough  the  voice  of  Na- 
ture or  of  Providence ;  it  may  be  throuirh  the 
word  or  the  example  of  a  Christian — yet  it  is 
God  himself.  But,  of  all  instruments  and  chan- 
nels, the  written  word  is  of  the  utmost  impor- 
tance ;  it  stands  supreme.  It  is  through  Script- 
ure, eminently,  that  God  draws  nitfh  to  the  soul. 
— A.  Saphir.  Cleanse  your  hands — The  hands 
being  the  external  organs  of  action,  and  becom- 
ing polluted  by  the  act,  as,  e.  g.,  by  blood  in 
the  act  of  murder  (see  Isa.  1.  15;  59.  3;  1  Tim. 
2.  S.I — Al/orJ.  The  dnner  is  the  actual  trans- 
gressor ;  his  hands  are  stained  with  blood  or 
other  blot  of  sin  ;  he  must  cleanse  by  reformation 
that  he  may  spread  clean  hands  in  prayer  to  God. 
—  Whedon.  Purify  your  hearts — The  heart  is 
the  seat  of  motives  and  intentions  —  that  by 
which  we  devise  any  thing ;  the  fiands,  the  in- 
Btrumeut-s  by  which  we  execute  our  purposes. 
Do  not  rest  satisfied  with  a  mere  external  refor- 
mation; with  putting  away  your  outward  trans- 
gressions. There  must  be  a  deeper  work  than 
that,  a  work  which  shall  reach  to  the  heart,  and 
which  shall  purify  the  atfections. — Barnes.  Ye 
double-minded  —  Ye  whose  affections  are  di- 
vided between  God  and  the  world.  The  apostle 
IS  addressing  not  two  classes  of  persons,  but  one 
anil  the  same:  the  dnners  are  double-minded. — 
Al/ord. 

9.  Be  afaicted  — The  double-minded  and 
sinners  are  still  addressed.  They  have  been 
exhorted  to  purify  their  hearts.  But  this  can- 
not be  done  w  ithout  tru/>  and  earnest  repentance, 
leading  them  through  deep  sorroiv.  They  must 
realize  their  condition  and  be  penitent  in  view 
of  it.     The  sins  to  which  the  apostle  refers  are 


BevlBed  Version. 

hands,    ye   sinners ;  and   purify  your 

9  hearts,  ye  doubleminded.  Be  af- 
flicted, and  mourn,  and  weep:  let 
your  laughter  be  turned  to  mourn- 
ing,    and    your    joy    to    heaviness. 

10  Humble  yourselves  in  the  sight  of 
the  Lord,  and  he  shall  exalt  you. 

those  which  he  had  specified  in  the  previous  part 
of  the  chapter,  and  which  he  had  spoken  of  as  so 
evil  in  their  nature,  and  so  dangerous  in  their 
tendency.  Your  laughter— It  is  often  the 
case  that  those  for  whom  the  deep  sorrows  of 
repentance  would  be  peculiarly  ajipropriate 
give  themselves  to  mirth  and  vanity.— ^Vnvt**. 
Turned  to  mourning — He  means  that  it  is  a 
good  exchange  to  put  away  carnal  joy  for  godly 
sorrow,  for  then  we  have  that  in  the  duty  which 
we  expected  in  the  sin,  and  in  a  more  pure,  full, 
and  sweet  way.  When  the  world  repents  of  its 
joy,  the  Christian  will  never  repent  of  hia  sor- 
row. —  Manton.  We  are  to  remember  that 
these  exhortations  are  not  to  Christians  in 
the  enjoyment  of  salvation,  but  to  sinners 
and  those  vacillating  between  the  world  and 
the  Church. 

10.  Humble  yourselves  in  the  sight  of 
the  Lord — Be  willing  to  take  your  appropriate 
place  in  the  dust  on  account  of  your  transgres- 
sions. This  is  to  be  "  in  the  sight  of  the 
Lord,"  or  before  him.  Our  sins  have  been  com- 
mitted against  him,  and  their  principal  aggrava- 
tion, whoever  may  have  been  wronged  by  them 
and  great  as  is  their  criminality  in  other  respects, 
arises  from  that  consideration. — Barnes.  He 
shall  lift  you  up — He  will  exalt  you  from  the 
condition  of  a  broken-hearted  penitent  to  that 
of  a  forgiven  child  ;  will  wipe  away  your  tears, 
remove  the  sadness  of  your  heart,  fill  you  with 
joy,  and  clothe  you  with  the  garments  of  salva- 
tion.— Barnes. 

No  humility  is  perfect  and  proportioned  but 
that  which  makes  us  hate  ourselves  as  corrupt, 
but  re.spect  ourselves  as  immortal— the  humility 
that  kneels  in  the  dust,  but  gazes  on  the  skies.— 
W.  A.  Butler. 

Srfk  humility,  and  thou  wilt  find  it,  and  when 
thou  hast  found  it  thou  wilt  love  it,  and  by  God's 
grace  wilt  not  part  with  it ;  with  it  thou  canst 
not  perish.— I>r.  PuKcy. 

Bring  into  captivity  every  thought  to  the  obe- 
dience of  Christ.  Order  thy  life  according  to  the 
life  of  Jesus,  after  Jesus  hath  put  his  life  withlo 
thee.  Humble  thyself,  so  shalt  thou  be  exalted. 
Be  poor,  so  shall  thou  be  rich.  Have  nothing,  so 
thou  canst  receive  all  things.—^.  Ctwpers. 


James  4,  7-17. 


LESSON  IV. 


First  Quarter. 


Authorized  Version. 

11  Speak  not  evil  one  of  anotlier, 
brethren.  He  that  speaketh  evil  of  hu 
brother,  and  judgetli  his  brother,  speak- 
eth evil  of  the  law,  and  judgetli  the 
law;  but  if  thou  judge  the  law,  thou 
art  not  a  doer  of  the  law,  but  a  judge. 

13  Tliere  is  one  lawgiver,  ^  who  is 
able  to  save  and  to  destroy:  who  art 
thou  that  judgest  another  ? 

1.3  Go  to  now,  ye  that  say,  To-day  or 


11.  Speak  not  evil — The  evil  here  referred 
to  is  that  of  talking  against  others  —  against 
their  actions,  their  motives,  their  manner  of 
living,  their  families,  etc.  Few  things  are  more 
common  in  the  world,  nothing  is  more  decided- 
ly against  the  true  spirit  of  religion. — Barnes. 
This  does  not  forbid  just  criticism,  but  it  does 
forbid  a  recivless  overbearing  toward  one  whom 
we  liave  reason  to  believe  conscientious  in  which 
our  own  pride  of  decision  is  involved.^  Whe- 
don.  Brethren — It  did  not  need  this  tender 
word  to  show  us  that  a  different  class  is  now 
addressed  from  the  sinners  of  the  last  terrible  par- 
agraph.—  Whedon.  Of  his  brother— One  who, 
it  may  be  assumed,  tries  to  be,  and  believes  lie 
is,  right.  Speaketh.  evil  of  the  law  [Rev. 
Ver.,  Spuaketh  against  the  law.'] — The  law  here 
referred  to  is  probably  the  law  of  Christ,  or  the 
rule  which  all  Christians  profess  to  obey.  It  is 
that  which  James  elsewhere  calls  the  "  law  of 
liberty  ;  "  the  law  which  released  men  from  the 
servitude  of  the  Jewish  rites,  and  gave  them 
liberty  to  worship  God  without  restraint  and 
bondage,  (iVcts  15.  10 ;  Gal.  4.  21-31,)  implied 
in  that  ancient  system  of  worship,  and  the  law 
by  which  it  was  contemplated  that  they  should 
be  free  from  sin. — Barnes.  Judgeth  the  law 
— Decides  upon  the  exact  nature  and  force  of  the 
law,  and  its  absolute  bearing  on  the  particular 
case  of  the  brother.  We  may  have  our  opinion, 
and  the  brother  may  have  his ;  what  is  con- 
deiimed  is  our  overriding  his  judgment,  as  if  he 
were  a  culprit  who  had  no  right  to  an  opinion. 
^  Whedon.  Not  a  doer  of  the  law — Our  bus- 
iness in  religion  is  not  to  make  laws,  or  to  de- 
clare what  tljey  should  have  been,  or  to  amend 
those  that  are  made ;  it  is  simply  to  obey  those 
which  are  appointed,  and  to  allow  others  to  do 
the  same,  as  they  understand  them. — Barnes. 

12.  There  is  but  one  lawgiver— The  Lord 
Jesus  Christ,  the  Founder  of  tlie  Church,  is  its 
only  authoritative  legislator.  No  man,  no  body 
of  men,  lias  a  right  to  add  to  the  laws  which  he 

40 


Revised  Version. 

11  Speak  not  one  against  another, 
brethren.  He  that  speaketh  against 
a  brother,  or  judgeth  his  brother, 
speaketh  against  tlie  law,  and  judg- 
eth the  law:  but  if  thou  judgest  the 
law,  thou  art  not  a  doer  of  the  law, 

13  but  a  judge.  One  only  is  the  law- 
giver and  judge,  even'ho.  who  is  able 
to  save  and  to  destroy :  but  who  art 
thou  that  judgest  thy  neighljor  ? 

13       Go  to  now.  }'e  that  say,  To-day  or 


has  laid  down.  The  Eev.  Ver.  here  reads,  '•  One 
only  is  the  lawgiver  and  judge,  i^ven  he  who  is 
able  to  save  and  to  destroy."  Who  is  able  to 
save  and  to  destroy — It  may  mean  that  he  is 
intrusted  with  all  power,  and  is  abundantly 
able  to  administer  his  government :  to  restrain 
where  it  is  necessary  to  lestrain  ;  to  save  where 
it  is  proper  to  save  ;  to  punish  w'here  it  is  just 
to  punish.  The  whole  matter  pertaining  to 
judgment,  therefore,  may  be  safely  left  in  his 
hands,  and,  as  he  is  abundantly  qualified  for  it, 
we  should  not  usurp  his  prerogatives. — Barnes. 
In  spiritual  things,  none  else  but  the  Lord  can 
give  laws  to  the  conscience ;  in  external  policy 
the  laws  and  edicts  of  men  are  to  be  observed. 
But  here  the  apostle  speaks  of  the  internal  gov- 
ernment of  the  conscience  where  God  alone 
judges,  since  God  alone  can  give  laws  to  the 
conscience. — J.  G.  Butler.  "Wlio  art  thou — 
The  tendency  every-where  has  been  to  enact 
other  laws  than  those  appointed  by  Christ— the 
laws  of  synods  and  councils — and  to  claim  that 
Christians  are  bound  to  observe  them,  and 
should  be  punished  if  they  do  not. — Barnes. 
That  judgest  another — There  are  three  things 
exempted  from  man's  judicatory :  God's  coun- 
sels, the  Eoly  Scriptures,  and  the  hearts  of  men. 
—J.  a.  Butler. 

13.  Go  to  now — Bengel  calls  this  an  excla- 
mation to  e.xcite  attention.  This  seems  to  be  the 
true  view  of  it:  "Come  on,"  let  us  reason  to- 
gether; as  in  Isa.  1.  \i.—Alford.  Ye  that  say 
— Having  before  spoken  against  those  that  con- 
temned the  law,  he  now  speaks  against  those  that 
contemned  Providence  ;  promising  themselves  a 
long  time  in  the  world,  and  a  happy  accomplish- 
ment of  their  worldly  projects,  without  any 
sense  or  thought  of  their  own  frailty ,  or  the  sud- 
den strokes  of  God. — Manton.  To-day  or  to- 
morrow— The  number  of  precise  particulars,  to- 
morrow, such  a  city,  a  year,  buy,  sell,  get  gain, 
presumes  upon  many  contingent  points  in  which 
there  is  probability  of  failure,  especially  the  cloa- 


Jax.  27,  1P84. 


LESSON  IV. 


James  4.  7-17. 


Authorized  Version. 

to-morrow  wc  will  <><>  into  sucli  a  city, 
and  continue  tliere  a  year,  and  l)uy  and 
sell,  an<l  <;et  j,'ain: 

14  Whereas  ye  know  not  what  uliall 
he  on  thw  morrow.  For  what  is  your 
life?  "It  is  even  a  vapour,  that  apjjear- 
eth  for  a  little  time,  and  then  vanislieth 
away. 

l.i  For  that  ye  ought  to  say,  If  the 
Lord  will,  we  shall  live,  and  do  this,  or 
tliat. 

16  But  now  ye  njoico  in  your  boast- 
in<;s:  all  such  rejoieinuf  is  evil. 

17  Tlierefore  Ho  him  that  knovveth  to 
do  Ljood,  and  doetli  it  not,  to  him  it  is 
sin. 


«f>r,  Forit  i«.- 


John  •».  41  ;   16.  -i-i;  Rom.  I 


inj;  one,  which  is  the  real  aim  of  all  tlie  rest. — 
Wh.do,,.  We  wiU  go— The  j;reat  Lord  of  all 
hiu<  IK)  part  ill  tlii.<  .solieine.  The.-<e  little  arrogant 
wonls,  we  ivill,  thni.st  liiinout  atonoe,  and  occu- 
py ills  place. — li.  U'u/i-er.  Continue  there  a 
year— More  accurately,  Spend  a  year  then',  [a.s 
in  Kev.  Vcr.J  Wliich  savow  of  presumption 
much  moie  .strongly  and  vividly.  Tiiey  i^peak, 
as  Bengel  says,  as  if  intending  afterward  to  settle 
aliont  the  following  years. — Alford.  Buy  and 
sell — It  is  not  improbable  tluit  there  is  an  allu- 
sion here  to  the  commercial  habits  of  the  Jews 
at  the  time  when  the  apostle  wrote.  Many  of 
them  were  engaged  in  foreign  tratHe,  and  for 
tliL-i  purpose  made  long  journeys  to  distant  trad- 
ing cities  as  Alexandria,  Antioch,  Ephesus, 
Corinth,  etc.  — Bl'ioi/iriild. 

14.  Ye  know  not  what  shall  be— .V  sen- 
tence so  true  that  men  utterly  forget  it.  Not  a 
man  in  all  the  world  knows  of  a  single  cer- 
tainty concerning  his  own  future,  except  that  at 
Borne  time  he  must  die.  Yet  men  are  planning 
a."  if  expecting  to  live  forever.  It  is  even  a 
vapor  [Rev.  Ver.,  Teare  a  vapor.'] — A  pret'erred 
readmg  is,  ye  are.  It  is  not  our  life.,  but  even 
%  ^-oi/z-'f/tifo-,  that  is  an  appearing  and  then  vanish- 
-.  Uig  vapor  or  m\»i.—  Whtdon.  A  mist,  an  ex- 
halatii)n,  a  smoke;  such  a  vapor  as  we  see  a.s- 
ceiM.ling  fromastream,  or  as  lies  on  the  mountain 
«id>-  in  the  morning,  or  as  floats  for  a  little  in  the 
air,  but  which  is  dissipated  by  the  rising  sun, 
leavmg  not  a  trace  behind. — Barnes.  Vanish- 
eth  away— The  works  of  art  that  man  has 
made,  tlie  house  that  he  has  built,  or  the  book 
that  he  has  written,  remain  for  a  little  time,  but 
the  life  has  gone.  There  is  nothing  of  it  re- 
maining—any more  than  there  is  of  the  vapor 


Revised  Version. 

to-morrow  we  will  go  into  this  city, 
and  spend  a  year  there,  and  trade, 

14  and  get  gain:  whereas  ye  know  not 
what  shall  be  on  the  morrow.  What 
is  your  life  ?  For  ye  are  a  vapour, 
that  appeareth    for  a  little  time,  and 

15  then  vanisheth  away.  '  For  that  ye 
ought  to  say.  If  the  Lord  will,  we 
shall  both   live,  and  do  this   or  that. 

10   But  now  ye  glory  in  your  vauntings: 

17   all    such    glorying  is   evil.     To  him 
tlicrelore  that  knoweth  to  do  good, 
•  and  doeth  it  not,  to  him  it  is  sin. 


Instead  of  your  saying. 


which  in  the  morning  climbed  silently  up  the 
mountain  side. —  Barnen. 

15,  16.  Ye  ought  to  say.  If  the  Lord  wiU 
— The  apostle  does  not  mean  that  these  words 
should  always  be  used  by  us  when  we  speak  of 
our  purposes  respecting  futurity ;  but  that  ou 
such  occasions  the  sentiment  which  these  words 
express  should  always  be  present  to  our  mind. 
—JIackn  ight.  Ye  rejoice  in  your  boastings— 
The  word  signifies  the  self-deceived  and  ground- 
less confidence  in  the  stability  of  life  and  health 
on  which  the  worldly  pride  themselves.  On 
this,  as  on  its  foundation,  your  boastful  speeches 
are  built. — Alford.  You  form  your  plans  for 
the  future  as  if  with  consummate  wisdom,  and 
are  confident  of  success.  Y'ou  do  not  anticipate 
a  failure  ;  you  do  not  see  how  plans  so  skillfully 
formed  can  fail.  Y'ou  form  them  as  if  you  were 
certain  that  you  would  live ;  as  if  secure  from 
the  numberless  casualties  which  may  defeat  your 
schemes. — Barnes. 

17.  Knoweth  — The  apostle  addresses,'  not 
Gentiles  ignorant  of  God's  providence,  but  Jews, 
who  are  expected  to  know  the  truth  and  their 
own  duty.  To  do  good — Rather,  to  do  well,  in 
opposition  to  the  evil  of  the  last  vei-se.  The 
doinri  well  is  the  ceasing  from  such  boaMng, 
and  the  trusting  ourselves  to  the  divine  hand. 
It  is  not  the  purpose  ol  the  text  to  condemn  sins 
of  omission.  —  }niedon.  Still,  the  proposition 
will  admit  of  a  more  general  application.  It  is 
univei-sally  true  that  if  a  man  knows  what  La 
right,  and  does  not  do  it,  he  is  guilty  of  sin.  If 
he  understands  what  his  duty  is ;  if  he  has  the 
means  of  doing  good  to  others  ;  if  by  his  name, 
his  influence,  his  wealth,  he  can  promote  a  good 
cause  :  if  he  can,  consistently  with  other  duties, 
41 


James  4.  7-17. 


LESSON  IV. 


First  Quarter. 


relieve  the  distressed,  the  poor,  the  prisoner,  the 
oppressed ;  if  he  can  send  tiie  Gospel  to  other 
lands,  or  can  wipe  away  the  tear  of  the  mourner ; 
if  he  has  talents  by  which  he  can  lift  a  voice 
that  shall   be    heard   in    favor  of  temperance, 
chastity,  liberty,  and  religion,  he  is  under  obli- 
gations to  do  it ;  and  if,  by  indolence,  or  avarice, 
or  selfishness,  or  tlie  dread  of  the  loss  of  popu- 
larity, he  does  not  do  it,  he  is  guilty  of  sin  be- 
fore God. — Barnes.     To  him  it  is  sin— Sins  of 
knowledge  are  most  dangerous.     They  are  more 
sins  than  others,  as  having  more  malice  and  con- 
tempt in  them  :  contempt  both  of  the  law  of  God 
and  his  kindness.    Sins  against  knowledge  have 
more  of  God's  vengeance  upon  them. — Mauton. 
For  a  Jew  to  talk  thus,  as  if  there  were  no  God, 
or  as  though  he  took  no  part  In  the  concerns  of 
life,  was  to  run  counter  to  the  central  thought  of 
their  whole  dispensation.  A  sense  of  God's  near- 
ness was  the  one  thing  which,  more  than  all  others, 
separated  the  Jews  from  other  races  as  a  chosen 
people.    To  abnegate  this  conviction  in  common 
talk  was  to  show  a  practical  apostasy.    The  Rab- 
binists  also  felt  this.     In  Deborim  Rahba,  §  9,  a 
father,  at  his  son's  circumcision,  produces  wine 
seven  years  old,  and  says :  "  With  this  wine  will 
I  continue  for  a  long  time  to  celebrate  the  birth  of 
my  new-born  son."     That  night  Rabbi  Simeon 
meets  the  Angel  of  Death,  and  asks  him  "  Why  he 
Is  wandering  about."  "  Because,"  said  Asrael,  "  I 
slay  those  who  say.  We  will  do  this  or  that,  and 
think  not  how  soon  death  may  overtake  them. 
The  man  who  said  he  would  drink  that  wine  often 
shall  die  in  thirty  days."— Farrar. 

Authorities  to  be     Consulted. 

See  Schaff  and  Farrar,  in  Lesson  II,  and  also 
in  the  following:  Stems  and  Twigs,  i,  140 
Homiletical  Monthly,  iii,  827.  Pulpit  Analyst, 
1,  155.  Guthrie's  Sunday  Magazine,  1,  229. 
Sermons  by  T.  Chalmers,  The  Guilt  of  Calum- 
ny ;  Dr.  Barrow,  Against  Detraction ;  Syd- 
ney Smith,  On  Slander  ;  E.  Hall,  Humility  be- 
fore God  ;  Bishop  Hall,  Drawing  Nigh  to  God ; 
Bishop  Suiibridge,  On  Double-mindedness ; 
C.  G.  Finney,  True  Submission  ;  Archbishop 
Trench,  Eesisting  the  Devil  ;  J.  C.  Hare,  Draw 
Nigh  to  God.  Foster's  Cyclopedia  of  Illustra- 
tions, [numbers  marked  with  a  star  refer  to 
poetical  illustrations,]  ver.  7 .  2522,  11930  ; 
8:  *519,  9403;  9:  5114;  *2890,  4153;  14:4711, 
10269  ;  15  :  9069,  10999 ;  16 :  6870  ;  17 :  *947, 
3504. 

Practical  Thoughts. 
[the  life  of  faith.] 

1.  The  life  of  faith  requires  submission  to  the 
will  of  God.  Ver.  7. 

2.  The  life  of  faith  requires  separation  from 
all  that  is  opposed  to  God.  Ver.  7. 

42 


3.  The  life  of  faith  has  the  promise  of  victory 
over  the  arts  and  attacks  of  Satan.  Ver.  7. 

4.  The  life  of  faith  brings  men  nigh  to  God, 
and  God  nigh  to  them.  Ver.  8. 

5.  The  life  of  faith  demands  purity  of  hfe  and 
singleness  of  heart.  Ver.  8. 

6.  The  life  of  faith  requires  charitableness  ia 
judgments  concerning  our  fellow-men.  Ver.  11. 

7.  The  life  of  faith  requires  a  self-renouncing 
trust  in  God.  Vers.  14-16. 

8.  The  life  of  faith  requires  not  only  knowl- 
edge of  the  right,  but  doing  it. 

Sermon  Outline. 

BY  REV.  D.   S.   MONROE,  D.D. 

The  life  of  St.  James  was  itself  a  beautiful  Illus- 
tration of  this  text.  Though  closely  related  to  the 
Saviour,  and  called  upon  to  occupy  some  of  the  most 
responsible  positions  in  the  early  Church,  there  is 
not  the  slightest  allusion  in  his  epistle  to  these 
great  honors,  nor  the  least  assumption  of  superi- 
ority. How  rare  are  such  instances!  How  fre- 
quently men  elevated  to  places  of  power  look  down 
upon  those  by  whom  they  have  been  favored,  and 
treat  as  menials  their  masters ! 

I.  Humility  is  requisite  to  Christian  Disciple- 
ship.  — Said  our  Saviour,  "Whosoever  will  come 
after  me,  let  him  deny  himself,  and  take  up  his 
cross,  and  come  after  me."  These  are  the  three 
steps  to  every  true  life.  As  this  humility  must  be 
in  the  "  sight  of  the  Lord,"  it  must  be  sincere. 

1.  Humility  is  not  humiliation— As  Christian 
discipleship  conforms  us  to  the  spirit  and  life  of 
Christ,  there  can  be  nothing  humUiating  connected 
with  it.  That  spirit  is  beautiful,  noble,  true,  and 
holy. 

2.  Humility  gives  its  correct  views  of  ourselves. 
—This  is  essential  to  genuine  Christian  life.  How 
difficult  it  is  to  know  ourself !  Said  Hazael,  "  Is  thy 
servant  a  dog  that  he  should  do  this  great  thing  ?  " 
and  yet  on  the  morrow  he  slew  his  master. 

3.  Humility  will  fit  us  the  better  for  true  Chris- 
tian work.— It  is  while  engaged  in  works  of  useful- 
ness among  the  lowly,  the  dependent,  and  the  sor- 
rowful, that  the  highest  elements  of  character  are 
acquired ;  so  that  while  serving  others  we  thought 
at  first  our  inferiors,  we  are  ourselves  strengthened 
to  bear  the  trials  and  to  meet  the  demands  of  dis- 
cipleship. The  moment  a  man  becomes  wholly 
Christ's  his  exclusiveness  vanishes. 

II.  Humility  is  requisite  to  honorable  distinc- 
tion.—A  Greek  philosopher  having  been  asked, 
"What  is  Jupiter  doing?"  replied,  "Exalting  the 
lowly  and  abasing  the  lofty."  In  that  beautiful  par- 
able of  the  Pharisee  and  the  Publican  our  Saviour 
declared,  "as  the  fundamental  law  of  the  kingdom 
of  God,"  "  Every  one  that  exalteth  himself  shall  be 
abased;  and  he  that  humbleth  himself  shall  be 
exalted." 

1.  An  honorable  ambition  is  commendable.— 

Christianity  does  not  require  the  surrender  of  either 

iContinued  on  page  309.J 


Feb.  3,  1884. 


LESSON  V. 


Acts  15.  35-41  ;   16.  1-10. 


A.  D.  51.] 


LESSON  V. 

Paul's  Second  Missionary  Jolknky. — Acts  15.  35-41;  16.  1-10. 


[Feb. 3. 


UOLDE.\   TEXT.— Come  over  liilo  Macedonia,  and  hi-lp  u».— ACTS  16.  9. 

TiMK.— A.  D.  51.    For  rulers,  see  Lesson  1. 

PLAcra.— Antloch,  In  Syria;  Lystra,  la  Lycaonla;  Troas,  In  Mysla.    See  Descriptive  Index. 

CONNKCTi.vd  Links.- (1)  Tlie  report  of  Paul  and  Barnabas..  Acts  14.  12.  (-i)  The  address  of  Jamea. 
Acts  14.  i;J-ai.  (3)  The  letter  to  the  Churches.  Acta  14.  i^a-i^lt.  (4)  The  return  to  Antioch.  Acts  14.  30-a4. 
(5)  Peter's  visit  to  Antioch,  and  his  rebuke  by  Paul.   Gal.  2.  11-14. 

INTRODICTION.— Paul  now,  with  a  companionship  ready  to  second  his  own  heroic  spirit,  starting  from 
Antioch,  revisits  his  four  posts  of  Christianity  in  Asia  Minor,  and  then  for  awliile  pauses,  soon  to  plume 
himself  for  a  bolder  tli^lit.  He  starts  forth  thence,  Splrlt-Kulded,  and  Unds  his  way  to  the  Hellespont, 
dividing.'  the  continents,  and  crosses  over  into  Europe.  He  plauta  tlie  flrst  linown  Church  In  Europe. 
PluUi'pi,  in  MacciUmio,  enjoys  that  Imperishable  precedence.  Tlience,  cutting  through  southern 
(Jreece,  he  visits  Atlunn,  the  home  of  ancient  classic  genius,  and  Corintli,  the  abode  of  the  most  volup- 
tuous Grecian  rellnement.  Thence  returning,  passing  through  Ephesus,  he  rallies  bacli  to  the  center 
whence  he  tooli  his  first  commission,  and  his  second  starting-point,  Aiitkicli.  Chap.  lt<.  Zi.—D.  D.  Wh^ 
don. 


Authorized  Version. 

35  Paul  'also  and  Bar'na-bas  contin- 
ued in  An'ti-ocli,  teaching  and  preach- 
ing the  word  of  the  Lord,  with  many 
others  also. 

36  And  some  days  after,  Paul  said 
unto  iiar'na-bas,  Let  us  go  again  and 
visit  our  Ijrethren  'in  every  city  where 
we  have  preached  the  word  of  the  Lord, 
and  see  how  they  do. 


'Chap.  13.  1. »Chap.  14.  1 


35.  Paul  also  and  Barnabas — Ilavini^  re- 
turned from  the  eonfirence  at  Jerusalem  named 
in  Lesson  I.  Continued — There  is  nothing  to 
indicate  how  lonfr,  l)Ut  the  time  mast  have  been 
short,  from  the  ne.\t  verse.  Perliaps  (?)  during 
this  time  took  place  that  visit  of  Peter  to  Anti- 
och mentioned  Gal.  2.  11, ./f.,  when  he  sacrificed 
his  Cliristian  consistency  and  better  persua.sions 
to  please  some  Judaizers;  and  even  Barnabas 
was  led  away  with  the  dissimulation.  On  this 
occasion  Paul  boldly  rebuked  him. — Alford. 
Antiocli — If  the  map  be  consulted  it  will  be 
Been  that  Antioch  is  situated  nearly  in  the  angle 
where  the  coast-line  of  Cilicia,  running  eastward, 
and  that  of  Palestine,  extending  northward,  are 
brought  to  an  abrupt  meeting.  By  its  harbor 
of  Seleucia  Antioch  was  in  communication  with 
all  the  trade  of  the  Mediterranean ;  and  through 
the  open  country  beliind  the  Lebanon  it  could 
be  conveniently  approached  by  the  caravans  of 
Mesopotjunia  and  Arabia.  Tliere  was,  in  fact, 
every  thing  in  the  situation  and  circumstances 
of  the  city  to  render  it  a  place  of  most  miscella- 
neouB  concourse;  and  in  the  timeof  theapo.stlcs 
it  was  an  Oriental  Rome,  in  which  all  the  forms 


Eevised  Version. 

35  But  Paul  and  Bar'na-lias  tarried  in 
An'ti-och,  teaching  and  preaciiing 
the  word  of  the  Lord,  with  many 
others  also. 

36  And  after  some  days  Paul  said 
unto  Bar'na-bas,  Let  us  return  now 
and  visit  the  brethren  in  every  city 
wherein  we  proclaimed  the  word  of 
the    Loi'd,    and   see    liow    they    faro. 


of  civilized  life  in  the  empire  found  some  repre- 
sentative.—/uVdo.  Teaching  and  preaching 
— Teacliing  the  Christian  disciples ;  preaching, 
as  heralds,  the  Gospel  to  those  that  knew  it  not. 
This  is  the  twofold  function  of  the  ministry. — 
L.  Abbott.  "With  many  others — Among  these 
we  may  fairly  reckon  the  propliets  of  chap.  13. 1. 
Looking  to  the  later  history  of  the  Chirreh  of 
Antioch,  it  is  not  improbable  that  we  may  think 
also  of  the  martyr  Ignatius,  and  Euodius,  after- 
ward Bishop  of  Antioch,  as  among  those  who 
were  thus  active,  though  they  were  not  promi- 
nent enough,  when  Luke  wrote,  to  be  specially 
named.— J?.  Il.Phnnptre. 

36.  Visit  our  brethren — Paul  had  no  further 
thought  in  starting  out  than  to  visit  the  Churches 
already  established  in  the  field  previously  vis- 
ited by  Barnabas  and  himself  From  place  to 
place,  and  definitely  from  Asia  to  Europe,  he 
was  led  by  the  Holy  Spirit;  and,  as  he  was  di- 
rected, he  went.— tX  O.  Butler.  "Where  wo 
have  preached — In  Cyprus,  Pamphylia,  Pi- 
sidia,  and  Lycaonia,  during  the  first  missionary 
tour.  How  they  do— We  may  well  believe 
that  it  was  u  dcbiic  to  know,  not  only  the  gen- 
4S 


Acts  15,  35-41;  16.  1-10. 


LESSON  V. 


First  Quarter. 


Authorized  Version. 

37  And  Bar'na-bas  determined  to  take 
witli  them  ^John,  whose  surname  was 
Mark. 

38  But  Paul  thought  not  good  to 
take  him  with  them,  ^who  departed 
from  them  from  Pam-phyl'i-a,  and  went 
not  with  them  to  the  work. 

39  And  the  contention  was  so  sharp 
between  tliem,  that  they  departed  asun- 
der one  from  the  other  :  and  so  Bar'na- 
bas  took  Mark,  and  sailed  unto  Cy'prus  ; 


€ral  condition  of  the  Churches,  but  the  spiritual 
growtli  of  each  individual  member. — Plumptre. 
Having  been  in  winter  quarters  long  enough, 
he  is  for  taking  the  field  again,  and  making  an- 
other campaign,  in  a  vigorous  prosecution  of  this 
holy  war  against  Satan's  lungdom.— ilf.  Henry. 

37.  Barnabas  determined  [Rev.  Ver.,  was 
minded]  to  take  with  them— Barnabas,  who 
had  just  before  himself  yielded  to  Peter's  wrong 
example,  could  more  readily  overlook  Mark's 
weakness.  His  love,  too,  to  his  young  kinsman, 
who  had  now  returned  from  Jerusalem  ready 
for  toil,  and  his  strong  desire  to  have  Mark 
permanently  engaged  in  Christian  work,  joined 
possibly  witli  some  remaining  vigor  of  the  old 
lattiire^  led  him  to  persist  to  the  point  of  entire 
separation  from  Paul.— t/".  (?.  Butler.  John, 
•whose  surname  was  Mark — He  was  the  son 
of  Mary  of  Jerusalem,  the  sister  of  Barnabas,  at 
whose  house  the  prayer-meeting  was  held  while 
Peter  was  in  prison,  (Acts  12.  12,)  and  accom- 
panied Barnabas  and  Paul  on  the  first  journey ; 
but  abandoned  them  at  Cyprus.  Afterward  he 
regained  the  favor  of  Paul,  and  received  his 
commendation  in  2  Tim.  4.  11.  He  was  the 
author  of  the  second  gospel. 

38.  Paul  thought  not  good— The  form  of 
this  verse,  as  literally  rendered  from  the  Greek, 
is :  Bui  Paul  thought  proper^  (as  to)  one  who  had 
/alien  off  from  them  from  Pamphylia,  and  had 
not  gone  with  them  to  the  work.,  not  to  take  with 
them  that  man.  We  may  well  believe  that  Paul's 
own  mouth  gave  originally  the  character  to  the 
sentence.— 4//orf/.  The  term  designates  a  moral 
judgment :  He  does  not  deserve  that  we  should 
take  him  with  us ;  he  has  made  himself  unwor- 
thy of  it." — Lechler.  Departed  from  them 
[Rev.  Ver.,  Withdreiv  from.  <//«»]— Mark's  fault 
is  unreliability,  desertion  from  the  post  where 
he  was  invited  and  needed. — D.  I).  Whedon.  At 
Pamphylia— On  the  southern  shore  of  Asia 
Minor.  See  Acts  13. 13.   Went  not  with  them 


Revised  Version, 

37  And  Bar'na-bas  was  minded  to  take 
with  them  John  also,  who  was  called 

38  Mark.  But  Paul  thought  not  good 
to  take  with  them  him  who  with- 
drew from  tliem  from  Pam-phyl'i-a, 
and  went  not  with  them  to  the  work. 

39  And  there  arose  a  sharp  contention, 
so  that  they  parted  asunder  one  from 
the  other,  and  Bar'na-bas  took  Mark 
with    him,    and    sailed    away    unto 


— There  was  a  "severe  earnestness"  about  Paul, 
a  sort  of  intense  whole-heartedness,  which  could 
make  no  allowance  whatever  for  one  who,  at 
the  very  point  at  which  dangers  began  to  thick- 
en, deserted  a  great  and  sacred  work. — Farrar. 
Paul  sought  justice,  Barnabas  courtesy. —  Ohrys- 
ostom. 

39.  And  the  contention  was  so  sharp  [Rev. 
Ver.,  There  arose  a  sharp  contention.'] — The  orig- 
inal indicates  bitterness  in  the  controversy,  and 
implies  blame  on  both  sides. — L.  Abbott.  Excess 
of  sharpness  was  perhaps  the  only  thing  really 
wrong.  They  acted  respectively  according  to 
their  several  gifts. —  W.  Jacobson.  The  sum  total 
of  the  facts,  as  he  states  them,  combined  with  facts 
elsewhere  learned,  produce  the  impression  that 
Barnabas  acted  from  personal  affection  to  a  rela- 
tive ;  Paul  from  a  regard  to  the  apparent  right  and 
the  good  of  the  enterprise.  He  takes  his  nephew 
and  flies  off  the  track,  leaving  Paul  to  select  a 
new  colleague,  instead  of  Barnabas,  in  Silas,  a 
new  minister,  instead  of  Mark  and  Tunotliy.  He 
goes  unblest  of  the  Church,  even  his  own  Anti- 
och,  leaving  Paul  and  his  chosen  to  i-eceive  its 
commendation  to  the  grace  of  God. — D.  D.  Whe- 
don. [With  regard  to  the  "  commendation,"  see 
note  on  the  next  verse.]  They  departed  [Rev. 
Ver.,  farted]  asunder — We  cannot,  however, 
suppose  that  Paul  and  Barnabas  parted  like  ene- 
mies, in  auger  and  hatred.  It  is  very  likely  that 
they  made  a  deliberate  and  amicable  arrangement 
to  divide  the  region  of  their  first  mission  between 
them,  Paul  taking  the  continental,  and  Barnabas 
the  insular,  part  of  the  proposed  visitation.  Of 
this,  at  least,  we  are  certain,  that  the  quarrel  was 
overruled  by  divine  Providence  to  a  good  result. 
One  stream  of  missionary  labor  had  lieeu  divided, 
and  the  regions  blessed  by  the  waters  of  life  were 
proportionally  multiplied. — Lechler.  Barnabas 
took  Mark — An  abruptness  of  leaving  indicat- 
ing passion.  He  loses  the  honor  of  bearing  the 
banner  of  the   cross   with  Paul  into   Europe. 


Fki5,  3,  18!^ 4. 


LESSON  V 


Acts  15.  35-41;   1(3.  1-10. 


Authorized  Version. 

40  And  Paul  cliose  Si'las,  and  de- 
parted, being  reconiinendtd  by  tlie 
brctliren  unto  the  grace  of  God. 

41  And  lio  went  tlirougb  Syr'i-a  and 
Ci-li'ci-a,  confirming  tlie  cluirches. 

1  Tlicn  eauie  he  to  'Der'bc  aud  Lys'- 


•  Chap.  U.  6. 


Bamubas  heneeforlh  di.-^iippL'urs  Irom  all  authen- 
tic history,  being  mentioned  by  Paul  alone, 
1  Cor.  9.  6.  As  it  was  to  bis  native  Cyprus  he 
went  with  his  young  relative,  in  Cyprus  be  sccm.s 
to  have  remained.  Very  possibly  the  quietude 
of  approaching  age  had  .some  influence  in  sepa- 
Ritiiig  him  from  the  young  and  too  active  Paul, 
begeuds  alone  pretend  to  relate  his  subsequent 
lite  and  his  martyrdom  in  Cyprus.  xVn  epi.stle 
early  as  the  second  century  bears  his  name,  but 
is  neither  wortliy  of  his  fiune  nor  accepted  as  in- 
disputably genuine  by  the  early  Church. — D.  D. 
]\'/i€Jon.  Murk,  who  is  afterward  found  walk- 
ing in  the  riglit  way,  (Col.  4.  10,)  may  have,  on 
the  one  hand,  been  deeply  humbled  by  the  rigor 
of  Paul,  and  on  the  other  comforted  and  encour- 
nired  by  the  indulgent  love  of  Barnaba.s.  The 
one  was  as  necessary  to  him  as  the  other. — 
Iiuger.  Sailed  into  Cyprus  —  Tlie  i-sland  in 
the  north-east  corner  of  the  Mediterranean  from 
^^  hich  Barnabas  had  originally  come.  Acts  4.  36. 
"Wliile  we  have  no  record  of  the  labors  of  Barna- 
bas and  ilark  in  Cyprus,  (as  wo  have  none  of 
the  many  other  laborers — apostles  and  disciples,) 
the  ultimate  marked  success  of  tlie  Gospel  in 
Cyprus  may  justly  be  attributed,  in  great  part, 
to  their  liiithful  and  efficient  ministry.— e/.  G. 
BuUer. 

We  must  o^vn  it  was  their  innrmity,  and  is  re- 
corded for  our  admonition ;  not  that  we  must  make 
use  of  it  to  excuse  our  own  intemperate  heats 
and  passions,  or  to  rebate  the  edj^e  of  our  sorrow 
and  shame  for  them  ;  we  must  not  say,  What  if  I 
\cas  in  a  passion,  were  not  Paul  and  IJarnabas  so? 
Ko ;  but  it  must  check  our  censures  of  others,  and 
moderate  them.— J/,  llciu-y. 

Nothing  should  alienate  us  from  one  another 
but  that  which  alienates  us  from  God.  — Dr. 
JMiWicotc. 

40.  Paul  chose  Silas— Silas  was  in  every  re- 
spect qualified  to  be  the  companion  of  Paul.  He 
was  one  of  the  deputies  sent  from  Jeru.saleni  to 
Antioch;  he  was  highly  esteemed  by  the  apos- 
tles, and  he  could  from  personal  knowledge  tes- 
tify to  the  agreement  in  doctrine  between  Paul 
and  the  original  apostles,  being  himself  present 
at  the  Counril  of  Jerusalem.  —  (rloar/.  Being 
recommended  by  tlie  brethren — This  obvi- 


Beviscd  Version. 

40  Cy'prus;  but  Paul  cliose  Si'las,  and 
Went  forth,  being  commended  by  the 
brethren   to  the   grace  of  tiie   Lord. 

41  And  lie  went  tlirougli  Syr'i-a  aud  Ci- 
li'ci-a,  confirming  the  cluirches. 

16      And  he  came  also  to  Der'be  and  to 


ou-sly  implied  a  full  gathering  of  the  Church> 
and  a  special  service  of  prayer  on  the  departure  of 
the  two  apostles.  Silas,  as  thus  scut  forth  by  the 
Church,  might  now  claim  that  title  no  less  than 
Barnabiis. — £.  H.  Pluviptre.  It  does  not  follow 
from  the  historian's  silence  that  Barnabas  was 
not  80  reconunended  too  ;  for  this  is  the  la.st  men- 
tion of  Barnabas  in  the  history  whose  whole  ob- 
ject now  is  to  relate  the  proceedings  of  Paul. — 
D.  Brown. 

Both  persisted,  and  both  suffered.  Paul  went 
his  way,  and  many  a  time,  in  the  stormy  and  agi- 
tated days  which  followed,  must  he  have  sorely 
missed,  amid  the  provoking  of  all  men  and  the 
strife  of  tongues,  the  repose  and  generosity  which 
breathed  through  the  life  and  character  of  the  Soa 
of  E.xhortation.  Barnabas  went  his  way,  and,  dis- 
severed from  the  grandeur  and  vehemence  of 
Paul,  passed  into  comparative  obscurity,  in  which, 
so  far  from  sharing  the  immortal  gratitude  wliich 
embalms  the  memory  of  his  colleague,  his  name 
is  never  heard  again  except  in  the  isolated  allu- 
sions of  the  letters  of  his  friend.— Fa/var. 

41.  Syria  and  Cilicia — The  Churches  visited 
in  Syria  would  possibly  include  those  in  and 
about  Damascus.  In  the  sketch  of  his  journey 
which  follows  we  have  no  other  indications  to 
guide  us  than  the  mountain  passes  and  some  re- 
mains of  ancient  Roman  roads.  From  these  in- 
dications we  judge  that  he  crossed  Mt.  Ainanus, 
the  natural  boundary  between  Syria  aud  Cilicia, 
by  the  gorge  anciently  called  the  Syrian  Gate, 
now  known  as  the  Beilan  Pass.  In  Cilicia, 
whatever  other  Churches  he  visited,  he  probably 
did  not  omit  that  which  had  been  almost  certain- 
ly established  by  his  labors  in  his  native  city  of 
"Tarsus.  Thence  he  must  have  crossed  Mt. 
Taurus  into  the  province  of  Lycaonia,  probably 
through  the  great  fissure  known  in  ancient  days 
as  the  Cilician  Gates,  a  gorge  extending,  from 
north  to  soutli,  a  distance  of  some  80  miles. — 
L.  Abhoft. 

1.  Came  he— Paul  is  now  viewed  by  Luke  as 
t}w  man,  Silas  as  his  second,  and  Timothy  will 
soon  be  his  minister,  as  Jolin  Mark  was  once  in- 
vited to  be.—  Whedon.  Derbe  and  Lystra^-The 
site  of  botli  towns  is  uncertain.  Lystra  was  un- 
doubtedly in  the  eastern  part  of  the  great  plain 
of  Lycaonia,  and  there  are  very  strong 

45 


Acts  15.  35-41;  16.  1-10.         LESSON"  V. 


First  Quartkr. 


Authorized  Version. 

tra,  and,  behold,  a  certain  disciple  was 
there,  *  named  Ti-nio'the-us,  (the  son  of 
a  certain  woman,  which  was  a  Jewess, 
and  believed,  but  his  father  was  a 
Greek ;) 

2  Wliich  '  was  well  reported  of  by  the 
brethren  that  were  at  Lys'tra  and  I-co'- 
ni-um. 

3  Him  would   Paul    have  to  go  forth 


»Chap.  19.  n-  Rom.  16.  21; 
3.  2;  1  Tim.  1.  2;  2  Tim. 

1  Cor.  4.  n  ;     Phil. 
1.2. IChap.   6.3 

^•i!^. 

Thess. 
3.  15. 

for  identifying  its  site  with  the  ruins  called  Bin- 
bir-Kilisseh,  at  the  base  of  a  conical  mountain 
of  volcanic  structure,  named  the  Karadaph. 
Derbe  was  in  the  eastern  part  of  the  great  upland 
plain  of  Lycaonia,  somewhere  near  the  place 
where  the  pass  called  the  Ciliciau  Gates  opened 
a  way  from  the  low  plain  of  Cilicia  to  the  table- 
land of  the  interior ;  and  probably  it  was  a  stage 
upon  the  great  road  which  passed  this  way.— Z. 
Abbott.  This  was  the  soil  which  Paul  had 
moistened  with  his  l5lood,  (chap.  14.  19  ;)  but  how 
abundant  were  those  fruits  of  his  sufferings 
which  God  afterward  enabled  him  to  witness 
with  joy  !  He  here  linds  a  number  of  disciples, 
when  he  revisits  the  spot,  and  among  them  his 
own  Timotheus — the  trophies  of  his  sufferings, 
the  seals  of  his  apostleship. — Brandt.  A  cer- 
tain disciple  was  there— That  is,  at  Lystra. 
The  language  of  chap.  20.  4,  does  not  imply  that 
Timothy  came  from  Derbe,  rather  the  reverse. 
He  had  probably  been  converted  at  Paul's  pre- 
vious visit  to  Lystra.  His  mother's  name  was 
Eunice,  his  grandmother's  name  Lois,  (2  Tim. 
1.  5;)  they  were  both  Christians,  probably  hav- 
ing been  converted  at  Paul's  previous  visit. 
Prom  childhood  he  had  been  instructed  in  the 
Jewish  Scriptures  (2  Tim.  3.  15)  at  home,  for 
there  is  no  indication  of  any  synagogue  at  Lys- 
tra. A  Jewess,  and  believed— A  Jewess  by 
birth  and  education;  a  Christian  believer  by 
personal  conviction.— Z.  Abbott.  His  father 
was  a  Greek— There  is  no  indication  whatever 
here  found  that  the  latter  had  embraced  the 
Christian  religion ;  it  may,  on  the  contrary,  be 
inferred  from  the  words  that  he  was  still  a  pa- 
gan at  that  time,  and  that  he  had  neither  be- 
come a  Jewish  proselyte  nor  been  converted  to 
Christ. — Lechler. 

Dr.  Spencer  tells  us  that  out  of  the  two  hundred 
and  thirty-flve  hopeful  converts  in  his  church  one 
hundred  and  thlrty-elglit  were  under  twenty  years, 
only  four  had  passed  their  fiftieth  year.  I  have 
been  permitted  during  my  ministry  to  receive 
nearly  one  thousand  persons  into  the  Church  on 

46 


Revised  Version. 

Lys'tra:  and  behold,  a  certain  dis- 
ciple was  there,  named  Tim'o-thy,  the 
son  of  a  Jew'ess  which  believed;  but 


3  his  fatlier  was  a  Greek.  The  same 
was  well  reported  of  by  the  brethren 
that  were  at  Lys'tra  and  I-co'ni-um. 

3  Him  would  Paul  have  to  go  forth  with 


confession  of  their  faith,  and  not  one  dozen  of 
these  had  outgrown  their  fiftieth  year.  I  did,  in- 
deed, once  baptize  a  veteran  of  eighty-five,  but 
the  case  was  so  remarkable  that  it  excited  the  talk 
and  wonder  of  the  town.  Such  late  repentances 
are  too  much  like  what  the  blunt  dying  soldier 
called  "flinging  the  fag-end  of  one's  life  into  the 
face  of  the  Almighty.— T.  L.  Cuyler. 

2.  "Well  reported— Some  of  these  testhno- 
nies  were  probably  intimations  of  the  Spirit  re- 
specting his  fitness  for  the  work,  for  Paul  speaks 
(1  Tim.  1.  18)  of  "  the  prophecies  which  went 
before  on  thee."  See  chap.  13.  1,  3.  He  was 
set  apart  for  the  work  by  the  laying  on  of  the 
hands  of  Paul  and  of  the  presbytery,  (1  Tim.  4. 
14  ;  2  Tim.  1.  6,)  after  he  had  made  a  good  con- 
fession before  many  witnesses.  1  Tim.  6.  12. — 
Alford.  Paul  himself  observeth  the  like  man- 
ner of  choice,  as  he  prescribes  elsewhere  to  be 
observed  in  the  appointment  of  ministers.— Ca^- 
vm.  The  two  epistles  written  by  Paul  to  Tim- 
othy contain  indications  of  his  character;  he 
was  not  robust,  (1  Tim.  5.  23,)  naturally  shrank 
from  opposition  and  responsibility,  (1  Tim.  4. 
12-16;  5.  20;  6.  11-14;  2  Tim.  2.  1-7,)  was  ten- 
der and  sensitive,  (2  Tim.  1.  4,)  and  devout  and 
earnestly  consecrated  to  the  service  of  God — this 
last  being  indicated  by  his  abandonment  of  his 
home  to  accompany  the  apostle  and  by  his  sub- 
mission to  the  rite  of  circumcision. — Z.  Abbott. 
The  brethren — Showing  that  the  earlier  work 
of  Paul  had  not  been  in  vain.  There  were  or- 
ganized Churches,  having  relations  of  brother- 
hood with  each  other,  and  recognizing  the  unity 
of  the  Gospel.  Iconium  was  between  ten  and 
twenty  miles  from  Lystra. 

3.  Him  would  Paul  have — To  accompany 
himself  as  attendant  and  courier  in  place  of  the 
rejected  Mark.  His  double  connection  with  the 
Jews  by  the  mother's  side,  and  with  the  Gentiles 
by  the  father's,  would  strike  the  apostle  as  a  pe- 
culiar qualification  for  his  own  sphere  of  labor. — 
D.  Broivn.  So  far  as  appears,  Timothy  is  the 
first  Gentile  who,  after  his  conversion,  comes 


Feb.  3,  1884. 


LESSON  V.         Acts  15.  35-41;  16.  1-10. 


Authorized  Version. 

with  him:  and  'took  and  circumcised 
Inm  because  of  the  Jews  wliich  were  in 
tliose  quarters;  tor  tliey  knew  all  that 
his  father  was  a  Greek. 

4  And  as  tliey  went  throu^^ii  the  cities 
they  delivered  them  the  decrees  for  to 
keep,  that  'were  ordained  of  the  apos- 
tles and  eiders  vvliich  were  at  Je-ru'sa- 
lem. 

5  And  '"so  were  the  churches  estah- 
lislieti  in  the  faitii,  and  increased  in 
nil  miter  daily. 

6  Now  wlien  they  had   gone  tlirough- 


before  us  as  a  regular  niissiouary,  for  what  is 
said  of  Titus  (Gal.  2.  3)  refers  to  a  later  perioil. 
—  Wiesinger.  Circumcised  him  — Paul  had 
two  sufficient  reasons  for  cirouiucisinu:  Timothy 
before  inducting  him  into  the  ministry  :  the 
chief  one  was  that  as  a«  uncircumcised  Jew  Tim- 
othy could  not  be  admitted  into  the  syniVgo<,'ues 
nor  listened  to  with  respect  by  the  unconvertetl 
Jews.  Besides  this  positive  necessity,  no  prin- 
ciple was  compromised  in  the  case  of  Timothy. 
Further,  Paul  was  willinor  to  avail  himself  of 
tills  opportunity  (as  he  did  of  one  other,  Act  21) 
practically  to  correct  certain  misrepresentations 
that  his  enemies  had  made  against  him — the 
same  that  had  lieen  made  against  the  Master- 
that  he  had  despised  and  blasphemed  the  law  of 
Moses.  And  it  is  to  be  noted  that  Paul's  refusal 
to  circumcise  Titus  while  at  Jerusalem  (Gal.  2. 
3-5)  was  perfectly  consistent  with  liis  action 
here ;  for  Titus  was  a  Greek,  a  heathen  born, 
with  no  claim  to  the  Jewish  rite  or  privilege. 
Those  who  demanded  his  circumcision  tlid  it 
upon  the  e.vpress  grounds  that  the  Gentiles 
mu.st  become  Jews  before  they  could  become 
Christians,  that  the  burden  of  ceremonials  must 
be  assumed,  and  especially  circumcision,  as  an 
essential  condition  of  ."^alvation. — J.  G.  Butler. 
Because  of  the  Jews- Not  from  fear  of  them, 
but  in  order  not  to  prevent  his  own  usefulness 
among  them,  when,  by  conceding  a  point  where 
no  principle  was  at  stake,  he  could  gain  their 
favor. 

4.  As  they  vtrent  through  the  cities  — 
Iconium,  and  perhaps  Antioch,  in  Pisidia.  He 
might  at  Iconium  see  the  elders  of  the  Church 
of  Antioch  as  he  did  afterward  those  of  Ephesus 
at  Miletus.  If  he  went  to  Antiocii,  he  might  re- 
gain ills  route  into  Phrygiaand  Galatia  by  cross- 
ing the  liills  east  of  that  c\ty .— Al ford.  The 
decrees — The   word    rendered  "  decrees  "    in 


Be  vised  Version. 

him;  and  he  took  and  circumcised 
him  because  of  tiie  Jews  that  were  in 
those  parts :  for  they  all  knew  that  his 

4  fiitlier  was  a  Greek.  And  as  they 
went  on  their  way  tlirougli  the  cities, 
tliey  delivered  tiiem  the  (itcrecs  for 
to  keep,  whicli  had  been  ordained  of 
tlie  apostles  and   elders  that  were  at 

5  Je-ru'sa-lcm.  So  the  churches  were 
strengthened  in  the  faitii,  and  in- 
creased in  number  daily. 

6  And  they  went  through  the  region 


classical  Greek  signifies,  first  an  opinion,  then  a 
public  resolution,  finally  an  authoritative  gov- 
ernmental decree,  in  which  sense  it  is  ordinari- 
ly used  in  the  New  Testament.  Luke  2.  1 ;  Acts 
17.  7.  Nothing  more,  however,  is  necessarily 
indicated  here  than  that  Paul  and  .Silas  reported 
to  the  Christiim  Churches  tire  judgment  or  opin- 
ion of  the  Church  at  Jerusalem  as  embodied  in 
their  public  resolution,  to  which,  confirmed  as  it 
was  by  the  unanimous  agreement  of  the  life- 
companions  of  their  Lord,  Gentile  Christians 
would  naturally  yield  a  ready  compliance.  That 
it  was  not  regarded  by  Paul  as  a  law  of  perma- 
nent obligation  is  evident  from  his  language 
subsequently  to  the  Corinthians.  1  Cor.  8; 
comp.  liorn.  14.  14.— Z.  Abholt.  Ordained  of 
the  apostles — See  Lesson  I. 

5.  And  so — Therefore.,  both  because  peace 
was  secured  between  the  Jewish  and  Gentile  eon- 
verts,  and  also  because  both  were  taught  to  rest 
their  hopes,  not  upon  rites  and  ceremonies,  the 
righteousness  that  is  of  tlie  law,  but  upon  the 
mercy  of  God  through  Jesus  Christ. —Z.  Abbott. 
Established  .  .  .  and  increased — Converts 
already  made  rejoiced  in  the  relief  given  by  the 
determinations  of  the  council ;  and  Gentiles 
would  no  longer  be  deterred  by  apprehen- 
sion of  havini;  to  take  upon  themselves  the 
yoke  of  the  Mosaic  Law. —  W.  Jncobson.  A  rare 
increase— in  numbers  and,  at  the  same  time,  in 
the  measure  of  faith. — Bengel. 

6.  Had  gone  throughout  —  Our  historian 
here  pjisses  hastily,  and  with  large  omissions, 
over  an  extensive  ground  of  work  and  travel.  The 
reason,  we  think,  is,  Jlrst,  that  Luke  believed  he 
had  given  a  sufficient  specimen  of  the  Asiatic 
work  in  the  former  missionary  tour;  and,  second, 
narrating,  as  we  have  maintained,  the  Gentiiizing 
of  the  Church  down  to  its  establishment  in  Rome, 
he  recognizes  the  need  of  brevity  in  the  eastern 


Acts  15,  85-41;   16.  1-10. 


LESSON  V. 


First  Quarter. 


Authorized  Version. 

out  Pliryg'i-a  and  the  region  of  Ga-la'- 
ti-a,  and  were  forbidden  of  the  Holy 
Ghost  to  preach  the  word  in  A'si-a, 

7  After  they  were  come  to  My'si-a 
they  assayed  to  go  into  Bi-thyn'i-a ;  but 
the  Spirit  suffered  them  not. 

8  And  they  passing  by  My'si-a  came 
down  to  "Tro'as. 


!  Col.  2.  15;  2  Tim. 


field,    and    wisely  hastens  to   the  transit  into 
Europe.     There  he  forthwith  deals  in  minute 


and  full  pictures. —  Whedon.  Phrygia 
— The  great  central  space  of  Asia  Minor,  yet  re- 
taining the  name  of  its  earliest  inhabitants,  and, 
on  account  of  its  being  politically  subdivided 
among  the  contiguous  provinces,  impossible  to 
define  accurately.  Galatia— The  midland  dis- 
trict, known  as  Galatia,  or  Gallo-Gr£ecia,  was 
inhabited  by  the  descendants  of  those  Gauls  who 
invaded  Greece  and  Asia  in  the  third  century 
B.  C,  and  after  various  incursions  and  wars, 
settled  and  became  mi.xed  with  the  Greeks  in 
the  center  of  Asia  Minor.  They  were  known  as 
a  brave  and  freedom-loving  people,  fond  of  war, 
and,  either  on  their  own  or  others'  account,  al- 
most always  in  arms,  and  generally  as  cavalry. 
—  Alford.  The  incidental  reference  to  this 
journey  in  Gal.  4.  13-15,  enables  us  to  fill  up 
Luke's  outline.  Paul  seems  to  have  been  de- 
tained in  Galatia  by  severe  illness,  probably  by 
cue  of  the  attacks  of  acute  pain  in  the  nerves  of 
the  eye  in  which  many  writers  liave  seen  an  ex- 
planation of  the  mysterious  "  thorn  in  the  flesh  " 
of  2  Cor.  12.  7,  which  led  to  his  giving  a  longer 
time  to  his  missionary  work  there  than  he  had 
at  first  intended.  In  this  illness  the  Galatians 
had  shown  themselves  singularly  devoted  to  him. 
They  had  received  him  "as  an  angel  of  God, 
even  as  Christ  Jesus."  They  had  not  shrunk 
from  what  would  seem  to  have  been  repulsive  in 
the  malady  from  which  he  suffered;  they  would 
have  "plucked  out  their  own  eyes,"  had  it 
48 


Revised  Version. 

of  Phry-gi'a  and  Gal-a'ti-a,  having  been 
forbidden  of  the  Holy  Ghost  to  speak 

7  the  word  in  A'si-a ;  and  when  they  were 
come  over  against  My'si-a,  they  as- 
sayed to  go  into  Bi-thyn'i-a;  and  the 
Spirit  of  Jesus  suffered  tliemnot;  and 
passing  by  My'si-a,  they  came  down  to 


been  possible ;  and  given  them  to  replace  those 
which  were  to  him  the  cause  of  so  much  suffer- 
ing. —  Plumptre.  Forbidden  of  the  Holy- 
Ghost — How  forbidden,  whether  by  some  special 
providence,  or  by  the  direct  communication  of 
the  Spirit,  is  not  indicated.  —  L.  Abbott.  In. 
Asia— The  Asia  of  the  Acts  is  not  even  our  Asia 
Minor,  which  name  is  not  used  till  the  fourth 
century  A.  D.,  but  only  a  portion  of  the  western 
coast  of  that  great  peninsula.  This,  which  was 
the  Roman  province  o/Asia—Xsla.  Proper — as 
spoken  of  in  the  Acts,  includes  only  Mysia,  Ly- 
dia,  and  Caria,  excluding  Phrygia. — Alford. 

7.  Came  to  Mysia  —  He  had  arrived,  ap- 
parently, at  the  point  where  the  corners  of 
Phrygia,  Mysia,  and  Bithynia  meet.  Mysia 
— A  province  sometimes  regarded  as  included 
in  Asia.  Like  Phrygia,  the  term  is  used  to 
designate  a  people  rather  than  a  political  divis  - 
ion.  Bithynia— This  province  borders  on  the 
Eu.xine  or  Black  Sea,  embracing  the  northern- 
most portion  of  Asia  Minor,  and  extending  from 
the  Black  Sea  on  the  east  to  the  Bosphorus  on 
the  west.  Bithynia  and  Mysia  are  mentioned 
in  the  N.  T.  only.— i.  Abbott.  The  Spirit 
[Kev.  Ver.,  Spirit  of  Jesus.]— 'Ih<i  better  MSS. 
and  Versions  give  the  reading,  "the  Spirit  of 
Jesus,"  which  is  of  some  dogmatic  impoitance, 
as  confirming  the  doctrine  that  the  Spirit  stands 
in  the  same  relation  to  the  Son  as  to  the  Father, 
and  may  therefore  be  spoken  of  either  as  the  Spirit 
of  God,  or  of  Christ,  (Eom.  8.  9,)  or  of  Jesus.— 
Plumptre.  The  Spirit  of  the  glorified  Re- 
deemer, who  truly  lives  and  reigns,  directly 
interposed  on  this  occasion,  where  the  Gospel 
was  to  be  carried  beyond  the  confines  of  one 
quarter  of  the  globe,  and  brought  to  Europe.— 
Lechler. 

8.  Came  down  to  Troas— Their  travels  had 
at  last  led  them  to  the  coast,  and  they  looked 
out  upon  the  waters  of  the  iEgeau.  The  town 
of  Alexandria  Troas,  at  this  time  reckoned  as  a 
Eoman  colony  and  a  free  city,  recalls  to  our 
memories,  without  entering  into  vexed  questions 
as  to  its  identity  with  the  site  of  the  older  Troy, 


Feb.  3,  1884. 


LESSON  V. 


Acts  15.  35-41;   16.1-10. 


Authorized  Version. 

9  And  a  '^vision  apiteaied  to  Paul  in 
the  niijfht:  'I'lifie  stoDtl  a  man  of  Mac-e- 
do'ni-a,  and  prayed  him,  sayiiij,',  Come 
over  into  Mac-e-do'ni-a,  and  help  us. 

lU  And  after  he  liad  seen  the  vision, 
imMie<liatelv  we  endeavoured  to  '-'go 
into  Mac-e-do'ni-a,  assuredly  gathering 
that  the  Lord  liad  called  us  for  to  preach 
the  gospel  unto  them. 


x.NuiD.   l-i.  <;  ch> 


Eccl. 


lu; 


the  itrrent  )>oeiii  «\'  Ihiiiier  wliich  tells  us  the  tule 
of  Ilium.  To  Piuil  tiiat  poem  was  probably  un- 
known, and  had  it  been  otherwise,  the  associa- 
tions connected  with  it  would  have  had  no 
charms  for  him.  The  question  which  must 
have  occupied  all  his  thoughts  was,  where  he 
was  next  to  proclaim  the  glad  tidings  of  the 
Christ,  and  of  tbrgiveness  and  peace  through 
him.  That  question,  we  may  well  believe,  ex- 
pressed itself  in  prayer,  and  to  that  prayer  the 
vision  of  the  ne.xt  verse  was  an  answer. — E.  II. 
Bumptr,. 

9.  A  vision  appeared— Stretching  his  eye 
across  the  .ilgean  Sua,  from  Troas  on  the  north- 
east to  the  Macedonian  hills  visible  on  the 
nortli-west,  the  apostle  could  hardly  fail  to  think 
this  the  destined  scene  of  his  future  labors ;  and 
if  he  retired  to  rest  with  this  thought  he  would 
be  thoroughly  prepared  for  tlie  remarkable  inti- 
mation of  the  divine  will  now  to  be  triveu  him. 
This  visional  Macedonian  discovered  himself  by 
what  he  said.  But  it  was  a  cry,  not  of  conscious 
desire  for  the  Gospel,  but  of  deep  need  of  it  and 
unconscious  preparedness  to  receive  it,  not  only 
in  that  rt^gion,  but,  we  may  well  say,  through- 
out all  the  Western  Empire  which  Macedonia 
might  be  said  to  represent. — D.  Brown.  The 
vision  seems  to  have  appeared  in  the  same  way  as 
that  sent  to  Peter  in  chajj.  10.  It  was  an  unreal 
apparition,  designed  to  convey  a  practical  mean- 
ing. The  context  precludes  our  undei-standing 
it  as  a  dream.— Alford.  A  man  of  Macedonia 
— Known  probably  by  the  affecting  words  spoken 
by  him.  There  would  hardly  be  any  peculiarity 
of  dress  by  which  a  Macedonian  could  be  recog- 
nized.— Alford.  Come  over  .  .  .  and  help  us 
— This  vision  is  still  perpetuated.  The  cry  of 
humanity  in  its  sense  of  need — its  guilt  and 
wretchedness,  its  helpless,  hopeless  despair — is 
still  sounding  now  from  east  to  west,  as  then 
from  west  to  east.  It  comes  from  every  heathen 
continent,  and  from  the  many  islands,  to  the 
Church  of  every  religion,  and  to  the  Christian 
of  every  name. — /.  G.  Butler. 


Revised  Version. 

9  Tro'as.  And  a  vision  appeared  to 
Paul  in  the  night ;  There  was  a  man 
of  Mac-e-do'ni-a  standing,  beseeching 
liim,    and    saying,    Come   over    into 

10  Mac-e-do'ni-a,  and  iielp  us.  And  when 
lie  had  seen  the  vision,  straiglitway 
we  sought  to  go  forth  into  Mac-e- 
do'ni-a,  concluding  that  God  liad 
called  us  for  to  preach  the  gospel 
unto  them. 


Faithful  servants  of  Jesus  walk  as  in  the  pres- 
ence of  (iod  continually,  by  night  as  well  as  by 
day,  and  conform  to  his  will;  when  they  awake 
they  are  still  with  him.  Psa.  139.  \».—Bramlt. 
10.  After  he  had  seen  —  Paul  must  have 
consulted  his  companions  as  to  the  purjvirt  of  the 
vision.  —  11'.  Jacobson.  "We  endeavored  — 
This  change  in  the  pronoun  is  the  simple,  quiet 
intimation  that  at  and  from  Troas  the  narrator 
became  the  companion  of  Paul.  This  was  just 
after  the  sojourn  in  Galatia,  where  sickness  had 
detained  the  apostle,  (Gal.  4. 13 ;)  and  it  has  been 
thought  not  unlikely  that  the  beloved  physician, 
being  found  resident  at  Troas,  was  consulted  by 
Paul  about  his  health.  From  this  point  the 
narrative  becomes  more  circumstantial.  —  W. 
Jacobson.  Macedonia — The  Koman  province 
of  Macedonia  comprised  Macedonia  pi'oper,  Epi- 
rus,  Thessaly,  and  part  of  lllyricum.— 6^^^^. 
The  Lord  had  called  us  for  to  preach— This 
IIS  indicates  that  Luke  was  not  only  "  the  be- 
loved physician,"  and  Paul's  "  fellow-laborer," 
and  the  most  eminent  historian  of  Christ  and 
the  Church,  but  that  he  was  called  for  to  preach," 
and  so  was  a  minister  of  the  word.  —  Z>.  Z>. 
iVhedon. 

Authorities  to  be  Consulted. 
See  on  Lesson  I,  and  also  Conybeare  and 
Howson,  chap.  8.  Farrar's  St.  Paul,  book  vi, 
chap.  24.  Schaflf's  History  of  Apostolic  Church, 
p.  260.  Keble's  Christian  Year.  Stems  and 
Twigs,  i,  116.  Sermons  by  Monday  Club,  1877, 
270.  Dean  Melville's  Sermons,  ii,  351.  See  also 
Lesson  Helps  for  1877,  Third  Quarter.  Foster's 
Cyclopedia  of  Illustrations,  [numbers  marked 
with  a  star  refer  to  poetical  volumes,]  ver.  36-39 : 
*3735 ;  39 :  1021,  7469 ;  3  :  4278  ;  6  :  7961 ;  6-10  ; 
*3725  ;  9  :  8040, 10586  ;  10 :  8741,  4781. 

Practical  Thoughts. 

[workers   for   CHRIST.] 

1.  Workers  for  Christ  feel  a  deep  interest  in 
the  spiritual  state  of  the  Churches  which  they 
have  founded.  Ver.  86. 

49 


Acts  15.  35-41;  16.  1-10. 


LESSON  V. 


FiEST  Quarter. 


2.  Workers  for  Christ  may  have  serious  dif- 
ferences with  each  other,  while  whole-hearted 
in  their  love  for  Christ.  Vers.  37-39. 

3.  Workers  for  Christ  should  not  allow  their 
own  differences  to  interfere  with  their  labor  in 
the  Gospel.  "Vers.  40,  41. 

4.  Workers  for  Christ  need  companionship 
and  fellowsliip  in  their  ^oil.  Vers.  40,  41. 

6.  The  Christian  home  is  the  best  school  for 
training  workers  for  Christ.  Vers.  1-3. 

6.  Workers  for  Christ  should  seek  to  follow 
the  guidance  of  the  Holy  Spirit.  Vers.  6,  T. 

7.  Workers  for  Christ  find  the  hearts  of  men 
eager  for  salvation.  Vers.  9,  10. 

Sermon  Outline. 

BY  REV.  0.  H.  TIFFANY,  D.D. 

The  oflSce  of  ministering  is  of  so  great  importance 
that  caution  has  always  been  exercised  in  the  selec- 
tion of  those  who  are  to  fulfill  its  duties. 

Gen.  18.  19,  "  For  I  know  him,  that  he  will  com- 
mand his  children  and  his  household  after  him,  and 
they  shall  keep  the  way  of  the  Lord,  to  do  justice 
and  judgment ;  that  the  Lord  may  bring  upon  Abra- 
ham that  which  he  hath  spoken  of  him,"  shows  that 
in  selecting  a  priest  for  a  household  care  was  taken 
to  know  his  qualifications. 

Num.  17.  8,  "  And  it  came  to  pass,  that  on  the 
morrow  Moses  went  into  the  tabernacle  of  witness ; 
and,  behold,  the  rod  of  Aaron  for  the  house  of  Levi 
was  budded,  and  brought  forth  buds,  and  bloomed 
blossoms,  and  yielded  almonds,"  shows  that  in 
choosing  a  priest  for  a  nation  care  was  taken  to  se- 
lect one  whose  ministry  should  be  vigorous,  full  of 
life  and  beauty  and  f ruitf ulness. 

Matt.  10.  1-5,  "  And  when  he  had  called  unto  him 
his  twelve  disciples,  he  gave  them  power  against 
unclean  spirits,  to  cast  them  out,  and  to  heal  all 
mannerof  sickness,  and  all  mannerof  disease  Now 
the  names  of  the  tv^elve  apostles  are  these,  The 


first,  Simon,  who  is  called  Peter,  and  Andrew  his 
brother ;  James  the  son  of  Zebedee,  and  John  his 
brother;  Philip,  and  Bartholomew;  Thomas,  and 
Matthew  the  publican ;  James  the  son  of  Alpheus, 
and  Lebbeus,  whose  surname  was  Thaddeus ;  Simon 
the  Canaanite,  and  Juda*  Iscariot,  who  also  be- 
trayed him.  These  twelve  Jesus  sent  forth,  and 
commanded  them,  saying,  Go  not  into  the  way  of 
the  Gentiles,  and  into  any  city  of  the  Samaritans 
enter  ye  not,"  show  that  Christ  personally  selected 
the  twelve. 

Acts  26. 16,  "  But  rise,  and  stand  upon  thy  feet : 
for  I  have  appeared  unto  thee  for  this  purpose,  to 
make  thee  a  minister  and  a  witness  both  of  these 
things  which  thou  hast  seen,  and  of  those  things  In 
the  which  I  will  appear  unto  thee,"  shows  that  he 
re-appeared  after  his  ascension  to  fill  the  vacancy 
created  by  the  tragic  end  of  Judas. 

Acts  6.  3,  "  Wherefore,  brethren,  look  ye  out 
among  you  seven  men  of  honest  report,  full  of  the 
Holy  Ghost  and  wisdom,  whom  we  may  appoint 
over  this  business,"  gives  the  qualifications  neces- 
sary for  those  who  were  to  fill  even  the  secular 
places  in  the  economy  of  the  infant  Church. 

In  the  incident  before  us  we  see  that  in  exercis- 
ing this  care  a  difference  of  opinion  arose  which 
led  to  a  separation  of  friends  and  an  abandonment 
of  previously  arranged  plans. 

We  are  thus  warned  against  the  danger  of  allow- 
ing personal  feeling  to  influence  so  important  a 
decision. 

Barnabas  desired  to  select  "  his  sister's  son ;  "— 
the  evils  of  nepotism  have  been  seen  in  many 
branches  of  the  Church. 

Paul  was  influenced,  by  a  previous  disappoint- 
ment, to  believe  in  the  impossibility  of  future  use- 
fulness from  one  who  had  once  failed  him. 

Both  are  probably  in  error. 

Barnabas'  nephew  may  not  have  possessed  the 
necessary  fortitude  for  this  proposed  missionary 
expedition;  but  Paul,  afterward,  called  him  "fel- 
low-laboier,"  (Phlle  lu  '..'l )  and  "  profitable  for  th9 
ministry."  2  Tin 


Interior  of  Oriental  Hou 


Fei?.  10,  1884. 


LESSON    VI. 


Acts  1G.  11-24. 


A.  D.  52.] 


LESSON  VI. 

The  Conversiun  ok  Lyuia. — Acts  16.  11-24. 


[Feb.  10. 


GOLDE.V  TEXT.— WhOMe  heart  llif  Lord  o|ieiii-d,  that  she  attended  unto  the  thingH  which  were 
Npoken  ofPoul.— ACTS  16.  1-1. 

Time.— A.  D.  52,  directly  followiuR  thu  I'veuts  of  tlie  last  lesaoa.    For  rulers,  see  Lesson  I. 

Place.— I'lillippi.  Ill  Macedonia.    See  Descriptive  Index. 

I.NTRODLCTiox.— These  four  men  go  on  txmrd  the  vessel— Paul,  with  his  fervent  soul  and  his  strong  In- 
tellect: Silas,  with  his  zeal  and  his  prophetic  gifts;  Luke,  with  his  scholarly  culture  and  professional 
accoinplishiiii'uts  ;  and  Timothy,  with  his  youthful  earnestness  and  as  yet  undt^veloped  powers  for  work. 
TlUi^c  fimr  nun,  nitiiliil  Ity  the  Divine  Spiril,  come  to  Europe!  And  that  ship  hiisin  It  the  seeds  of  all 
that  Is  to  be  develoiR'd  in  the  religion  and  learning,  the  philosophy,  legislation,  art,  science,  and  every 
thing  else  that  has  made  European  nations  the  acknowledged  regal  masters  of  the  world.— T.  Bituiey. 


Authorized  Version. 

11  Therefore  loosing  from  Tro'as,  we 
came  with  a  struiglit  course  to  SiXiu'o- 
thra'ci-a,  and  the  ne.\t  day  to  Ne-ap'- 
o-lis; 

13  And  from  thence  to  '  Phi-lip'pi, 
which  is  "the  chief  city  of  that  part  of 
Mac-e-do'ui-a,  and  a  colony :  and  we 
were  in  that  city  abiding  certain  days ; 


«  Phil. 


I  Or,  the  first. 


11.  Therefore — .\s  a  result  of  the  vision 
named  in  the  last  lesson.  Loosing  [Rev.  Ver., 
Setting  sail]  from  Troas  —  See  last  lesson, 
note  on  vei-se  8.  We  came  by  a  straight  course, 
a  nautical  expression,  referring  to  the  favorable 
nature  of  the  voyage — "  we  sailed  before  the 
wind  " — two  days  were  occupied  in  sailing  from 
Troas  to  Neapolis,  whereas  five  days  were  con- 
sumed in  sailing  in  a  contrary  direction  from  Ne- 
apolis to  Troas.  Acts.  20.  d.—Gloag.  To  Samo- 
thracla — Samothracia,  a  small  island  eight  miles 
long  and  six  broad,  in  the  ..Egean  Sea,  was  so 
called  because  it  lay  off  the  coast  of  Thrace,  and 
to  distiuguLsh  it  from  tiie  island  of  Samos,  off  the 
coast  of  Ionia.  Acts  20.  15.  Its  modern  name  is 
Samotraki.  —  Gloag.  Neapolis— On  the  Mace- 
donian, or  rather  Thracian,  coast,  about  sixty- 
five  miles  from  Samothracia,  and  ten  from  Phi- 
lippi,  of  which  it  is  the  harbor.—/).  Jirown. 
When  Paul  debarks  at  Neapolis  he  sets  his 
foot  for  the  first  time  on  the  soil  of  Europe. 
From  Neapolis,  moving  to  the  north-west,  he 
ascends  a  mountain  ridge,  from  which,  in  the 
rear,  a  beautiful  view  of  the  sea  which  they  have 
crossed  is  spread  before  their  eyes,  while  in  front 
they  behold  the  vast  plain  of  Philippi,  where 
was  fought  one  of  the  great  decisive  battles  of 
the  world. —  Whedon. 

12.  And  from  thence — As  at  Seleucia  and 
Attalia  and  Perga  and  Piraeus  and  Cenohrea, 
he  seemed  to  regard  the  port  as  being  merely  a 


Revised  Version. 

11  Setting  sail  tiierofore  from  Tro'as,  we 
made  a  straight  course  to  Sam'o- 
thra'ce,    and   the   day   following    to 

12  Ne-ap'o-lis;  and  from  thence  to  Pbi- 
lip'pi,  which  is  a  city  of  Mac-e-do'- 
ni-a,  the  first  of  the  district,  a  Ro'man 
colony:    and    we  were   in    this  city 


startuig-point  for  the  inland  town.  —  Farrar. 
To  Philippi— Philippi  was  situated  about  ten 
miles  from  the  sea,  with  which  it  communi- 
cated by  its  port  Neapolis.  The  original  name 
was  Crenides,  or  the  Fountains,  so  called  from 
its  numerous  springs,  afterward  it  was  known 
by  the  name  of  Datum.  Datum  was  a  Thra- 
cian town,  but  was  conquered  by  Philip,  who 
rebuilt  and  fortified  it,  giving  it  the  name  of 
Philippi  after  himself  B.  C.  358.  Philippi  is 
celebrated  in  history  as  the  battle-field  where 
the  Roman  republic  received  its  death-blow 
when  Brutus  and  Cassius  were  totally  over- 
thrown by  Augustus  and  Antony.  But  to 
Christians  it  is  still  more  interesting  as  the  city 
where  Paul  first  preached  the  Gospel  in  Europe, 
and  to  the  Church  of  which  he  ^vrote  his  epis- 
tle. Its  site  is  now  occupied  by  an  insignifi- 
cant village  called  Filiba.  The  ruins  are  ex- 
tensive, though  the  only  remains  of  importance 
are  two  gate-ways,  supposed  to  belong  to  the 
age  of  Claudius. — Gloag.  And  now  a  Jewish 
apostle  came  to  the  same  place  to  win  a  greater 
victory  than  that  of  Philippi,  and  to  found  a 
more  durable  empire  than  that  of  Augustus. — 
Howson.  The  chief  city— The  first  city  of  the 
district  of  Macedonia,  that  is,  of  Macedonia 
proper,  at  which  Paul  arrived.  The  expression 
is  thus  understood  in  a  topographical  sense. — 
Gloag.  A.  colony — A  body  of  Roman  citizens 
thither  transferred,  as  a  part  of   Rome   itself, 


Acts  16.  11-24, 


LESSON  VI. 


First  Quarter. 


Authorized  Version. 

13  Aud  on  the  *  sabbath  we  went  out 
of  the  city  by  a  river  side,  wliere  prayer 
was  wont  to  be  made  ;  and  we  sat  down, 
and  spake  unto  the  women  which  re- 
sorted thither. 

14  And  a  certain  woman  named 
Lyd'i-a,  a  seller  of  purple,  of  the  city  of 
'^  Tliy-a-ti'ra,  which  worshipped  God, 
heard  Ms;  whose  heart  Hhe  Lord  opened, 


-3  Luke 


with  all  the  rights  of  Koman  citizenship.  It 
proudly  flaunted  all  the  insignia  of  Eome.  Its 
magistrates  ambitiously  bore  the  Koman  titles, 
as  we  shall  learn  from  Luke  before  his  naiTative 
is  finished.  The  city  itself  aimed  to  be  a  min- 
iature Eome.  The  Romans  planted  here  were 
the  soldiers  of  Antony,  sent  by  Augustus.  Of 
course,  it  would  be  a  very  serious  thing  here  to 
violate  the  sacred  person  of  a  Roman. —  Whe- 
don.  Abiding  certain  days — Perhaps  some 
days  previous  to  the  Sabbath  mentioned  in 
the  next  verse.— Z.  Abbott.  Probably  at  a 
public  house,  and  at  their  own  charge,  for 
they  had  no  friend  to  invite  them  so  much 
as  to  a  meal's  meat  till  Lydia  welcomed  them. 
— M.  Henry. 

13.  On  the  Sabbath— The  seventh  day  of 
the  week.  "We  went  out  [Rev.  Ver. ,  We  went 
forth  vdthout  the  gate']  by  a  river-side — 
Probably  the  Gangas,  or  Gangites,  a  small  rivu- 
let which  flows  close  by  Philippi,  generally  dry 
in  summer,  but  swollen  in  vimtQr.—Hackett. 
From  many  sources  we  learn  that  it  was  the 
practice  of  the  Jews  to  hold  their  assemblies  for 
prayer  near  water,  whether  of  tlie  sea  or  of  riv- 
ers, probably  on  account  of  the  frequent  wash- 
ings customary  among  them. — Alford.  "WTiere 
prayer  was  wont  to  be  made  [Rev.  Ver., 
W/oere  ice  supposed  ivasaplace  of  prayer'] —  Where 
a  place  of  prayer  {proseucha)  teas  loout  to  he. 
The  proseucha  were  places  of  prayer  which  the 
Jews  had  in  cities  where,  either  on  account  of 
the  smallness  of  their  numbers,  or  the  prohibi- 
tion of  the  magistrates,  they  had  no  synagogues. 
Sometimes  they  were  buildings,  and  at  other 
times  they  were  open  places,  such  as  groves, 
gardens,  etc.  Sometimes  they  were  within  the 
walls  of  cities,  huf  in  general  without  the  gates. 
—  Gloag.  It  would  appear  that  there  was 
no  synagogue  at  Philippi.  The  number  of 
Jews  seems  to  have  been  small,  as  it  was  not  a 
mercantile,  but  a  military,  town.  We  do  not 
read  of  opposition  from  the  Jews  as  in  other 
places,  and  the  proseucha  by  the  river-side  was 
52 


Revised  Version. 

13  tarrying  certain  days.  Aud  on  the 
sabbath  day  we  went  forth  without 
the  gate  by  a  river-side,  where  we 
supposed  there  was  a  place  of  prayer; 
and  we  sat  down,  and  spake  unto 
the  women  which  were  come  together. 

14  And  a  certain  women  named  Lyd'i-a, 
a  seller  of  purple,  of  the  city  of  Thy- 
a-ti'ra,    one    that    worshipped    God, 


frequented  only  by  women.— Gloag.  Sat  down 
—The  postureofteachers,chap.lS.14 ;  Luke 4.  20. 
Spake  mito  the  women— Like  the  Master  at 
Jacob's  well,  Paul  throws  into  this  simple 
ministry  as  much  earnestness  of  purpose  and 
thoroughness  of  instruction  as  afterward  he 
employed  in  addressing  the  vast  multitude  of 
cultured  Athenians.  And  this  unreported  con- 
versation produced  a  rich  harvest,  while  the 
grand  discourse  at  Athe:is  was  almost  barren  of 
fruit.—/.  G.  Batler.  .       ' 

14.  Lydia,  a  seller  of  purple— That  is,  of 
purple  dyes,  and  of  goods  dyed  purple.  The 
Lydians,  particularly  the  inhabitants  of  Thya- 
tira,  were  celebrated  for  their  dyeing,  in  which 
they  inherited  the  reputation  of  tlie  Tyrians. 
Inscriptions  to  this  effect,  yet  remaining,  con- 
firm the  accuracy  of  our  historian.  This  woman 
appears  to  have  been  in  good  circumstances,  hav- 
ing an  establishment  at  Philippi  large  enough  to 
accommodate  the  mi ssionary  party,  ( verse  1 5, )  and 
receiving  her  goods  from  her  native  town. — B. 
Brown.  Dyeing  is  still  a  customary  ti-ade  in  the 
East ;  the  dyer's  shop,  a  room  not  more  tlian  ten 
or  twelve  feet  square,  is  usually  placed  directly 
on  the  street  among  otliers  of  the  same  trade ; 
the  cloths,  after  dipping  in  the  vats,  are  hung 
outside  to  dry,  the  passers  in  the  streets  avoid- 
ing them  if  they  can. — L.  Abbott.  Of  Thyatira 
— A  city  of  Lydia  in  Asia  Minor.  The  fact  that 
Lydia  is  described  as  of  the  city  of  Thyatira,  does 
not  indicate  tliat  Philippi  was  not  at  this  time  her 
permanent  residence.  Similarly  Paul  speaks  of 
himself  as  a  Jew  of  Tarsus,  in  chaps.  21.  39;  22. 
3. — L.  Abbott.  The  first  convert  in  Greece  is 
from  the  very  province  in  Asia  Minor  where  the 
Spirit  had  forbidden  them  to  preach. — J.  G. 
Butler.  ■Which  w^orshiped  God— She  was  a 
proselyte,  and,  as  the  sequel  shows,  one  of  the 
better  type  drawn  to  Judaism,  not  by  supersti- 
tious fear,  or  weak  credulity,  but  by  the  higher 
ethical  and  spiritual  teaching  which  it  presented. 
— Plumptre.  Heart  the  Lord  opened — The 
heart  is  of  itself  closed ;  but  it  ia  for  God  to  open 


Feb.  10,  1884. 


LESSON  VI. 


Acts.  1G.  11-24. 


Authorized  Version. 

that  she  attended  unto  the  things  which 
were  spoken  of  Paul. 

15  Ami  when  she  was  baptized,  and 
her  household,  she  ijcsouf^ht  ««,  saying, 
If  ye  have  jiuli,'e(l  me  to  be  faithful  *  to 
the  Lord,  couie  into  my  house,  and 
abide  there.     And  she  'constrained  us. 


IG 

And 

it 

came 

to 

pass. 

as 

we 

went 

•Gal.   6. 

ii.._» 

.„ 

.  19.  3  ;  3 

i.  11 

Ju.lj.o» 

i;>.  J 

;  L.,l< 

e  i-l.  29. 

iL—Btngel.  The  things  which  were  spoken 
— It  af>pears  rather  to  have  been  a  conversation 
(notice  above,  we  »poke  —  not  "we  spoke  the 
toord'^j  than  a  set  discourse. — Alford. 

The  prace  of  (iod  comes  quite  as  freely,  and.  It 
Is  to  be  feared,  more  frequently,  to  "the  maker 
and  seller  of  purple,"  tlian  lo  the  wearer  of  It.— 
J.  Ford. 

He  did  open  the  heart  of  Lydia  to  conceive 
well ;  the  ears  of  the  prophet  (Isa.  50)  to  hear 
well ;  the  eyes  of  Elisha's  servant  (2  Kings  C)  to 
see  well,  and  the  lips  of  David  (Psa.  51)  lo  speak 
vreU.—Dcan  Uuus. 

15.  She  was  baptized,  and  her  household 
— Upon  this  statement,  as  an  evidence  of  infant 
baptism.  Dr.  Schart'  well  argues,  quoting  the 
well-known  passages :  Acts  10.  2, 44^8 ;  16.15, 
80-33;  18.  8 ;  1  Cor.  1.  Ifi ;  16.  15.  In  none  of 
these  places,  it  is  said,  are  children  expressly 
mentioned,  and  the  families  concerned  might 
possibly  have  consisted  entirely  of  adults.  But 
this  is,  even  in  itself,  exceedingly  improbable, 
since  we  have  here,  not  one  case  only,  but  five, 
and  the.'^e  given  merely  as  examples,  whence  we 
may  readily  infer  that  there  were  many  others. 
A  glance  at  any  neighborhood  will  show  that 
families  without  children  are  the  exceptions,  not 
the  rule.  But,  besides,  it  is  hardly  conceivable 
that  all  the  adult  sons  and  daughters,  in  these 
five  cases,  so  quickly  determined  on  going  over 
with  their  parents  to  a  despised  and  pei"secuted 
religious  society ;  whereas,  if  we  suppose  the  chil- 
dren to  have  been  still  young,  and  thei-efore  en- 
tirely under  paternal  authority, the  matter  presents 
no  ditHculty  at  all." — Schaff.  [On  the  other  side 
of  tlie  argument  we  give  a  Baptist  commentator's 
view.]  No  hint  is  given  that  Lydia  had  a  hus- 
band or  children.  But  even  if  she  had,  there  is  no 
reason  to  suppose  they  were  then  with  her ;  she 
was  at  a  long  distance  from  home,  nearly  three 
hundred  miles,  according  to  the  usual  computa- 
tion, and  on  a  trading  journey.  She  was  tem- 
porarily in  a  foreign  city,  pursuing  her  traffic. 
Her  household,  there  can  be  no  reasonable  doubt, 
consisted  of  persons  who  were  associated  with 


Revised  Version. 

heard     us:    wiiose    heart    the    Lord 
opened,  to  give  heed  unto  the  things 

15  wliich  were  spoken  by  Paul.  And 
when  she  was  baptized,  and  her 
household,  slie  besought  us,  saying. 
If  ye  have  judged  me  to  lie  faithful 
to  llie  Lord,  come  into  my  house,  and 
abide  there.    And  she  constrained  us. 

16  And  it   came  to  pass,  as  we  were 


her,  or  employed  by  her,  in  her  business.  Chry- 
sostora,  an  ancient  distinguished  Greek  inter- 
preter, as  well  as  preacher,  says  on  this  passage, 
"See  how  she  persuaded  them  all!"  taking  it 
for  granted,  from  the  eircuiiistances  of  the  case, 
that  the  memliers  of  her  household  were  of  an 
age  capable  of  instruction  and  persuasion. — H. 
J.  Ripley.  What  may  fairly  be  deduced  from 
the  language  of  this  verse  is  this :  that  by 
reason  of  Lydia's  faith  her  household  were 
brought  unto  Christ  and  liis  Church.  The 
first  field  for  the  ministry  of  the  young 
convert  is  his  home.  —  L.  Abbott.  She  be- 
sought us  —  Not  a  mere  invitation,  but 
earnest  entreaty  is  indicated.  If  ye  have 
judged  me  to  be  faithful  — If  you  deem 
me  a  Christian,  or  a  believer. — Bai-nes.  Come 
into  my  house — Up  to  this  time  the  teach- 
ei-s,  four  in  number,  had  been,  we  must  be- 
lieve, living  in  a  lodging  and  maintaining 
themselves,  as  usual,  by  labor,  Paul  as  a  tent- 
maker,  Luke,  probably,  as  a  physician.  Now 
the  large-hearted  hospitality  of  Lydia  (the 
ofler  implies  a  certain  measure  of  wealth,  as, 
indeed,  did  her  occupation,  which  required  a 
considerable  capital)  led  tier  to  receive  them  as 
her  guests.  They  did  not  readily  abandon  the 
independent  position  which  their  former  prac- 
tice secured  them,  and  only  yielded  to  the  kind 
"constraint"  to  which  they  were  exposed.— 
Plumptre. 

The  life  of  hospitality  Is  cheerfulness.  Let  our 
cheer  be  never  so  great,  if  we  do  not  read  our 
welcome  in  our  friend's  face,  as  well  as  in  his 
dishes,  we  take  no  pleasure  In  ix,.— Bishop  Hall. 

16.  It  came  to  pass— Not  on  the  same  day, 
but,  evidently,  some  time  after.  Paul  and  his 
companions  continued  for  several  Sabbaths  to 
frequent  the  proseucha  by  the  river-side,  and 
to  discourse  there  to  the  women  assembled. — 
Gloag.  As  we  went  to  prayer  [Rev.  Ver.,  As 
ive  were  going  to  the  /)/'«v  of  prai/er.]— They 
habitually  re.<iorted  to  this  place  of  prayer  to 
teach,  and  what  follows  happened  on  such  oc- 


Acts  16.  11-24. 


LESSON  VI. 


First  Quarteh. 


Authorized  Version. 

to  prayer,  a  certain  *  damsel  possessed 
with  a  spirit  <of  divination  met  us, 
"which  brought  her  masters 'much  gain 
by  soothsaying: 

17  The  same  followed  Paul  and  us, 
and  cried,  saying,  These  men  are  the 
servants  of  the  most  high  God,  which 
show  unto  us  the  way  of  salvation. 

18  And  this  did  she  many  days.  But 
Paul,  being  *  grieved,  turned  and  said  to 


Pytho 
1.  25, 


casions. — Alford.     A  spirit  of  divination — 

Literally,  A  Pythonic  spirit.  Python  was  the 
serpent  that  guarded  Delphi,  which  was  slain  by 
Apollo ;  and  hence  that  god  was  called  Pythias. 
In  the  temple  of  Apollo  the  organ  of  the  oracle 
was  always  a  woman,  said  to  be  inspired  by  the 
god.  The  heathen  inhabitants  of  Philippi,  ac- 
cordingly, regarded  this  woman  as  inspired  by 
Apollo ;  and  Luke  here  uses  the  term  in  accom- 
modation to  their  views.  She  was  a  demoniac, 
and  not  an  impostor.  Paul  addresses  the  evil 
spirit,  and  commands  him  to  come  out  of  her ; 
and  we  are  informed  that  he  came  out  of  her  the 
same  hour.  We  are  not,  however,  to  suppose 
that  Paul  adopted  the  superstitious  notions  of 
the  heathen,  that  this  woman  was  inspired  by 
Apollo.  He  himself  asserts  that  an  idol  is 
nothing  in  the  world.  1  Cor.  8.  4.  To  him  the 
individual  deity,  Apollo,  was  a  nonentity — a 
mere  phantom  of  the  imagination.  Apollo  did 
not  actuate  this  slave,  but  some  evil  spirit  did. 
According  to  the  views  of  the  heathens,  she  had 
a  Pythonic  spirit;  according  to  the  views  of 
Paul,  she  was  a  demoniac,  similar  to  those  who 
are  so  frequently  mentioned  in  the  gospels. — 
Gloag.  This  case  may  answer  the  question. 
How  is  it  that  demoniac  possession  is  unknown 
out  of  Palestine  and  out  of  the  time  of  our  Sav- 
iour's life  ?  Underlying  all  the  falsehood  and  de- 
ception of  heathen  myths  and  oracles  there  was 
a  demoniac  element.  In  the  frenzy  of  the  bac- 
chanals, the  corybantes,  and  the  pythonesses, 
there  was  a  true  possession,  modified  by  the  na- 
ture of  that  dispensation.  —  WTiedon.  Brouglit 
her  masters — She  was  a  slave,  and  the  prop- 
erty of  several  owners  in  a  copartnership.  Much, 
gain  by  soothsaying — In  ancient  times  the 
fortune-tellers  and  magicians  were  more  largely 
believed  in  and  more  generally  consulted  than 
in  the  present  age  of  intelligence.  Yet  many 
have  amassed  fortunes,  even  in  this  age,  by 
pretending  to  read  the  future. 
17.  Followed  Paul  and  us — Not  on  one  oc- 


Revised  Version. 

going  to  the  place  of  prayer,  that  a 
certain  maid  having  '  a  spirit  of  div- 
ination met  us,  which  brought  her 
masters  much   gain  by  soothsaying. 

17  The  same  following  after  Paul  and 
us  cried  out,  saying.  These  men  are 
'  servants  of  the  Most  High  God, 
which  proclaim   unto  you  '  the  way 

18  of  salvation.  And  this  slie  did  for 
many    days.      But   Paul   being  sore 


-aCr.  bond-aen 


-3  Or,  a  ^vay. 


casiou  only,  but  as  a  habit.  Cried  saying — 
Note  some  symptom  of  a  divided  consciousness. 
We  lose  much  of  the  human  interest  of  the  nar- 
rative if  we  merely  think  of  a  demon  bearing,  as 
in  mockery,  his  witness  to  the  work  of  Christ,  in 
order  that  he  might  thwart  that  work.  That 
continual  cry  spoke,  we  may  well  believe,  of  the 
girl's  mind  as  longing  for  deliverance  and  peace 
and  calm.  She  sees  in  the  preachers  those  whom 
she  recognizes  as  able  to  deliver  her,  as  unlike 
as  possible  to  the  masters  who  traded  on  her 
maddened  misery.  And  yet  the  thralldom  in 
which  she  found  herself  led  her  to  the  cries  that 
simply  impeded  their  work. — E.  11.  Flumptre. 
'W&Y  of  salvation — Secular  men  cannot  indulge 
usually  in  language  so  spiritual ;  but  the  demons 
knew  the  full  force  of  spiritual  phraseology. 
The  devils  believe  and  tremble. —  Whedon. 

18.  This  did  she  many  days — Why  Paul 
allowed  the  evil  spirit  to  go  on  uurebuked  for 
many  days  it  is  difficult  to  say,  unless  it  be  an 
indication  of  hesitation,  if  not  timidity,  of  which 
other  indications  are  afforded  by  his  course,  in 
preaching  only  to  the  proselytes  at  Philippi, 
(verse  13,)  to  the  Jews  only  at  Thessalonica  and 
Berea,  (chap.  17.  2,  10,)  and  his  first  ministry  at 
Corinth,  (chap.  18.  1-5;  1  Cor.  2.  3.)  From  pru- 
dential motives  he  perhaps  hesitated  to  provoke 
a  controversy  with  heathenism  by  ti  direct  at- 
tack on  one  of  its  most  cherished  and  potent 
superstitions. — L.  Abbott.  Paul  being  grieved 
[Kev.  Ver.,  Sore  troubled.'] — Paul  was  grieved ; 
probably,  (1)  Because  her  presence  was  trouble- 
some to  him ;  (2)  Because  it  might  be  said  that 
he  was  in  alliance  with  her,  and  that  his  preten- 
sions were  just  like  hers  ;  (3)  Because  what  she 
did  was  for  the  sake  of  gain,  and  was  a  base  im- 
position ;  (4)  Because  her  state  was  one  of  bond- 
age and  delusion,  and  it  was  proper  to  free  her 
from  this  demoniacal  possession,  and  (5)  Because 
the  system  under  which  she  was  acting  was  a 
part  of  a  vast  scheme  of  delusion  and  imposture, 
which  had  spread  over  a  large  portion  of  the 


Feb.  10,  1884. 


LESSON  VI. 


Acts  16.  11-24. 


Authorized  Version. 

the  spirit,  I  commaml  thee  in  the  name 
of  Jesus  Christ  to  come  out  of  her. 
•And  he  came  out  the  same  lioiir. 

19  And  '"wlKn  her  masters  saw  that 
the  liope  of  their  j^ains  was  gone, 
"tliey  caught  Paul  and  Si'las,  and 
"drew  them  into  the  ''market-phice  unto 
tiie  rulers. 

20  And  hroutrht  them  to  the  magis- 
trates, saying.  These  men,  being  Jews, 
do  "exceedingly  troul)le  our  city. 

21  And  teach  customs,  which  are  not 
lawful  for  us  to  receive,  neither  to  ob- 
serve, l)eing  Romans. 


p«igan  world,  and  which  was  tlien  holding  it  in 
bondage.  —  JxtritDi.  In  the  name  of  Jesus 
Christ — Christ  pcrfurnied  miracles  in  his  own 
name ;  the  apostle  did  so  in  the  name  of  Christ. 
The  one  was  the  Sou;  the  othci-s  were  the  servants 
of  the  household.  — (r7(/(7f/.  Come  out  of  her— 
It  seems  to  me,  both  from  Paul's  language  and 
from  Luke's,  that  this  was  a  case  of  such  po.sses- 
sion,  and  that  the  act  of  Paul  did  not  merely  ex- 
pose a  fraud,  nor  calm  the  perturbed  mind  of  a 
lunatic,  but  really  delivered  this  unfortunate 
from  the  evil  spirit  which  possessed  her. — L. 
Abbott.  Came  out  the  same  hour — Here  the 
history  ends,  as  far  as  the  damsel  wa-s  concerned ; 
but  we  can  hardly  think  that  she  was  left  to 
drift  back  into  ignorance  and  unbelief.  Would 
not  such  a  one  find  shelter  and  comfort  at  the 
hands  of  the  women  who  "  labored  "  with  the 
ajiObtle  l—£.  II.  I'bimptre. 

19.  The  hope  of  their  gains  was  gone — The 
first  heatheu  persecution,  like  that  subsequently 
at  Ephesus,  (chap.  19.  25-27,)  was  set  on  foot  by 
oovetousness.  Conip.  1  Tim.  6.  9,  10.  Like 
tlie  Gergesenes,  (Matt.  8.  28-31,)  they  cared  noth- 
ing that  a  soul  had  been  saved  in  comparison 
with  the  loss  of  their  gains.— Z.  Abbott.  Caught 
Paul  and  Silaa  —  As  the  leaders.  Luke  and 
Timothy  seem  not  to  have  been  seized,  either 
because  they  were  not  present,  or  because  they 
were  less  prominent,  or  because,  not  being  Jews, 
they  were  less  obno.xious  to  the  Greek  popula- 
tion. —  L.  Abbott.  Market-place  —  The  agora 
or  forum  ;  where  legal  business  was  transacted 
by  the  magistrates.— Z*.  D.   WhcJon. 

Many  a  slave-dealer,  and  many  a  trafficker  In 
ardent  spirits,  and  many  a  man  engaged  In  other 
unlawful  nuxles  of  gain,  have  been  unwilling  to 
abandon  their  ecpJoyments,  sluiply  because  the 


Revised  Version. 

troubled,  turned  and  said  to  the 
spirit,  I  charge  thee  in  the  name  of 
Je'sus  Ciirist  to  cimie  out  of  her. 
And  it  came  out  that  very  hour. 

19  But  when  her  masters  saw  that 
the  hope  of  their  gain  was  *  gone, 
tiiey  laid  hold  on  Paul  and  Si'las, 
and  dragged  them   into  the  market- 

20  place  before  the  rulers,  and  when 
they  had  brought  them  into  the 
'nuigist rates,  they  said,  these  men, 
being    Jews,    do    exceeding   trouble 

31  our  city,  and  set  forth  customs  which 

it  is  not  lawful  for  us  to  receive,  or 

23  to  observe,  being  Ro'mans.     And  the 


'  Gr.  prceto- 


hopes  of  their  gain  would  be  destroyed.  No  small 
part  of  the  opposition  to  the  Gospel  arises  from  the 
fact  that,  if  embraced,  it  would  strike  at  so  much 
of  the  dishonorable  employment  of  men,  and 
make  them  honest  and  conscientious.— Baniefl. 

20.  Brought   them  to    the  magistrates 

(Greek  prdtors.) — The  usual  name  of  the  two 
chief  magistrates  of  a  Roman  colony  was  du- 
umviri, answering  to  the  consuls  of  Rome. 
They,  however,  took  a  pride  in  caljing  them- 
selves by  the  Roman  title,  prcetores,  as  being  a 
more  honorable  appellation.  —  Gloag.  Being 
Jews — Used  in  a  contemptuous  manner,  to  ex- 
cite the  prcetors  and  the  multitude  against  the 
disciples.  The  Jews  were  despised  and  hated 
by  the  Gentiles,  and  were  at  this  time  in  special 
disgrace,  as  they  had  lately  been  banished  from 
Rome  by  Claudius.  The  magistrates  would  be 
especially  enraged  if  they  found  that  Jews  were 
propagating  their  noxious  opinions  among  the 
citizens.  The  distinction  between  Christians 
and  Jews  does  not  appear  to  have  been  recog- 
nized at  Philippi.  —  Gloag.  A  mob,  with  a 
magistrate  to  match,  will  be  at  no  loss  for  a 
charge  against  their  common  victim. —  Wliedon. 

21.  Customs  not  lawful— Judaism  was  a 
permitted  religion  for  the  Jews.  Nevertheless 
they  were  not  allowed  to  propagate  their  religion 
among  the  Roman  pagans,  who  were  expressly 
forbidden,  under  heavy  penalties,  to  uudergo  cir- 
cumcision. —  Ntander.  Being  Romans — The 
accusation  was  craftily  composed ;  on  the  one 
hand,  they  boast  of  the  name  of  Romans,  than 
which  no  name  wa.s  more  honorable ;  on  the 
other  hand,  they  excite  hatred  against  the  apos- 
tles, and  bring  them  into  contempt  by  calling 
them  Jews,  which  name  was  at  that  time  infa- 
mous ;  for,  as  regards  religion,  the  Romans  had 

56 


Acts  16.  11-24. 


LESSON   VI. 


First  Quarter. 


Authorized  Version. 

22  Aud  the  multitude  rose  uj?  to- 
gether against  tliem ;  and  the  magis- 
trates rent  oflF  their  clothes,  and  '^com- 
manded to  beat  them. 

23  Aud  '^when  they  had  laid  many 
stripes  upon  them,  they  cast  them  into 
prison,  charging  the  jailer  to  keep  them 
safely : 

24  Who,  having  received  such  a 
charge,  thrust  them  iuto  the  inner 
prison,  aud  made  their  feet  fast  in  the 
"stocks. 


J;  Eph.  3.  1-13;  Rev.  2. 


less  affinity  to  the  Jews  than  any  other  nation. 
—Cahin. 

22.  The  multitude  rose  up — The  multitude 
made  common  cause  with  the  masters  of  the  fe- 
male slave  against  the  Christians :  there  was  a 
popular  tumult ;  and  the  ^jrato^-.v,  terrified  there- 
by, without  examining  iuto  the  case,  hastily 
commanded  Paul  and  Silas  to  be  beaten,  in  or- 
der to  appease  the  clamoi-s  of  the  people. — 
Magistrates  rent  oflf  their  clothes  —  They 
coiumauded  the  lictoi's  to  do  so.  "When  per- 
sons were  ordered  to  be  scourged,  the  clothes 
were  violently  pulled  oif  by  the  executioners. 
Commanded  to  beat  them  —  The  usual 
sentence  was  concisely  aud  majestically  Eo- 
muii  :  Summove  lictor,  despolia.,  verbera — 
"  Take  lictor,  strip,  scourge." — D.  D.  Whedon. 
Probably  in  the  tumult  there  was  uo  opportunity 
for  Paul  and  Silas  to  claim  their 
privilege  of  Eoman  citizenship  ;  or 
it  may  be  that  a  Divine  intimation 
was  given  them  that  the  Gospel 
would  be  the  more  honored  by 
their  submission,  for  the  time  be- 
ing, to  the  wrong. 

23.  Laid  many  stripes — There 
w^as  no  limitation  of  the   number) 

as  under  the  Mosaic  Law.  The  apostle  refers 
to  this  outrage  1  Tliess.  2.  2 ;  2  Cor.  6.  5. 
The  magistrates  probably  intended  to  uaves- 
tigate  the  case  on  the  morrow.  This  scourg- 
ing, it  may  be  presumed,  was  to  keep  the  people 
qui.'t  for  the  night. —  W.  Jacohson.  Such  hoiTors 
oceuiTed  eight  times  at  least  in  the  story  of  one 
whose  frame  was  more  frail  with  years  of  suffer- 
ing than  that  of  our  English  missionaries,  and  in 
whose  life  these  pangs  were  but  such  a  drop  in 
the  ocean  of  his  endurance  that,  of  the  eight 
occasions  on  which  he  underwent  these  horrible 
Bcourgiiigs,  this  alone  has  been  deemed  wortiiy 
of  even  passing  commemoration. — Farrar.    To 


Kevised  Version. 

multitude  rose  up  together  against 
them:  and  the  *  magistrates  rent 
their  garments  off  them,  and  com- 
manded   to   beat    them    with    rods. 

23  And  when  they  had  laid  many  stripes 
upon  them,  they  cast  them  into  pris- 
on, charging  the  jailor  to  keep  them 

24  safely:  -who,  having  received  such  a 
charge,  cast  them  into  tlie  inner  pris- 
on, and  made  their  feet  fast  in  the 
stocks. 


S  Gr.  proctors. 


keep  them  safely — Perhaps,  afler  the  exorcism, 
it  was  apprehended  that  they  might  have  some 
mysterious  power  for  affecting  their  own  libera- 
tion.—  W.  Jacohson. 

24.  The  inner  prison  —  This  may  mean 
either  the  cell  in  the  center  of  the  building,  or 
more  likely  the  lower  dungeon.  The  Roman 
prison  was  in  three  stories,  of  which  the  lower 
was  below  the  ground,  and  entered  only  by  a 
hole  in  the  roof,  down  which  the  prisoner  was 
thrown,  and  through  which  alone  could  light  and 
air  enter.  Howson  illustrates  this  inner  prison  by 
that  "dungeou  in  the  court  of  the  prison,"  into 
which  Jeremiah  was  let  down  with  cords,  and 
where  he  "  sunk  in  the  mire."  "  They  were 
cells,  damp  and  cold,  from  which  the  light  was 
excluded,  and  where  the  chains  rusted  on  the 
limbs  of  the  prisoners."  —  Whedon.     Past  in 


the  stocks— The  stocks  was  an  instrument  not 
only  of  detention,  but  of  torture.  It  consisted  of 
a  wooden  block,  furnished  with  holes,  into 
which  the  legs  of  the  prisoner  were  put,  and 
which  could  be  stretched  from  each  other.  Pot- 
ter, in  his  Eoman  Antiquities.,  tells  us  that,  not 
uufrequently,  they  dislocated  the  joints.  Euse- 
bius  informs  us  that  Origen,  in  his  old  age,  was 
put  to  this  torture.  "  For  many  days  he  was 
extended  and  stretched  to  the  distance  of  four 
holes  on  the  rack."  Hist.  Eccles..,  vi,  39. 
In  this  condition  it  might  be  necessary  for 
them  to  lie  on  their  backs ;  and  if  this,  as  is 
probable,  was  on  the  cold  ground,  after  their 


Feu.  10,  1884. 


LESSON   VI. 


Acts  1G.  11-24. 


severo   scourging,   their  Buflerings   must   have 
been  very  great. — Barnes. 

Authorities  to  be  Consulted. 
Sec  list  of  comuieuturles,  Lesson  I.  Farriir's  St. 
Taul,  cliai).  x.xv,  Conybcnro  and  llowson,  chap. 
ix.  Dr.  Seliaff,  p.  202.  Freenuui's  Manners  and 
Customs,  838,  839,  806.  E.  II.  Plumptre's  Bib- 
lical Studies,  402.  Guthrie's  Sunday  Magazine 
1870,  p.  405.  Pulpit  Analyst,  ii,  278;  iii,  533. 
Monday  Club  Sermons  1(:77,  p.  2S0.  Lesson 
Helps  lor  1877,  3d  Quaiter.  Sermons  on  the 
Cou version  of  Lydia,  by  Wm.  Jay.  J.  B.  Ro- 
meyn,  H.  M.  Dexter.  On  Paul  and  Silas  in 
Prison,  by  N.  W.  Taylor.  Foster's  Cyclopedia 
of  Illustrations,  [numbers  marked  with  a  star 
refer  to  poetical  illustrations,]  ver.  12-18  :  *3725  ; 
18:  llOCl;  14,  15:  *3723,  2826;  15:  3255, 
«632;  16:  89141;  20,  21:  4405. 

Practical  Thoughts. 

[how    THKIST    BlILDS    HIS    CHURCH.] 

1.  Christ  builds  his  Church  by  controlling  the 
forces  of  uature,  wiuds  aud  waves,  in  its  interest. 
Ver.  11. 

2.  Christ  builds  hLs  Cliurch  in  the  hearts  of 
people  who  are  sincere  seekera  after  the  truth. 
Ver.  13. 

3.  Christ  chooses  for  his  Church  those  who  are 
workers  and  not  idlers,  belonging  to  the  fellow- 
ship of  toil.  Ver.  14. 

4.  Christ  builds  his  Church  by  opening  the 
heart  to  the  influences  of  truth.  Ver.  14. 

5.  Christ  develops  in  his  Church  the  spirit  of 
hospitality,  gladly  givuig  entertainment  to  his 
woikers.  Ver.  15. 

6.  Christ  builds  his  Church  by  compelling 
even  demons  to  honor  his  servants.  Vers. 
16-18. 

7.  Christ  builds  his  Church  through  persecu- 
tions, when  they  wUl  minister  to  his  glory.  Vers. 
ly-24. 

Sermon-Outline. 

BY  D.  WISE,  D.D. 

IXTRODCCTION.— Paul's  Call  into  Macedonia.  Vers. 
0, 10.  Arrival  at  Philippi,  a  Roman  colony ;  few  resi- 
dent Jews,  no  synagogue,  only  one  of  those  slight 
stiuctures,  called  Proseucha,  by  the  river  (the 
Giingltas)  side  for  the  sake  of  quiet  and  of  water  for 
their  ablutions.  On  Sabbath  Paul  found  a  small 
band,  chiefly  women,  at  this  spot,  among  them  Lydia, 
not  a  Jewess,  but  a  proselyte  from  Thyatira,  a 
place  famous  for  its  "  guild  of  dyers."  Here  Paul 
preached  probably  the  first  (Jospel  sennon  ever 
heard  In  Euroi)e.  And  this  Lydia,  an  Asiatic  by 
birth,  was  its  flrst-fruit.  Let  us  study  the  process 
of  her  conversion  aud  lis  results. 


L  The  prooeMH  of  her  coiiverHion.  Three  influ- 
ences or  moral  forces  co-oi)enited  In  bringing  It 
about,  (d)  a  human  Instrument ;  (b)  a  divine  agent  ; 
(e)  her  own  will. 

1.  Tlie  human  instrument.  Paul.  He  spoke  to 
the  little  knot  of  worshipers,  no  doubt,  with  sim- 
plicity, earnestness,  sincerity,  telling  them  the  story 
of  the  Cross.  Nothing  in  his  sermon  not  to  be 
found  In  his  discourses  and  letters  as  we  have 
them.  Nothing  essentially  cllfTerent  from  a  single 
Gospel  sermon  by  a  fervent  preacher  of  to-day. 

2.  The  divine  Agent.  The  Lord,  the  Holy  Spirit, 
opened  her  heart.  Not  by  any  extraordinary 
measure  of  spiritual  energy,  but  by  that  breathing, 
gentle  Infliieiu-e  implied  in  the  phrase  of  the  text. 
Nothing  irresistible,  but  Just  that  irradiation  of  the 
intellect  suggested  by  his  operation  as  the  "  Ught 
that  llghteth  every  man  that  cometh  into  the 
world."  That  light  quickened  her  conscience  so 
that  she  felt  hei-self  to  be  a  sinner;  it  also  helped 
her  to  see  the  love  of  Christ,  and  tlie  willingness  of 
God  to  save  her.  What  the  Spirit  did  In  Lydia 's 
mind  he  does  constantly  in  all  who  bear  a  pure  (Jos- 
pel  preached. 

3.  Lydia's  will  determined  the  result.  She 
might  have  listened  to  her  prejudices,  to  her  natu- 
ral dislike  of  the  high  ethical  claims  of  the  Gospel 
to  her  fear  of  pei-secutlon,  or  to  her  pride,  and  have 
remained  as  she  was— a  proselyte  of  the  Jews.  But 
she  willed  otherwise.  She  listened  attentively- 
She  permitted  the  truth  to  pass  through  her  intellect 
and  conscience  into  her  affections.  She  submitted 
to  Christ,  she  believed.  By  this  voluntary  co-oper- 
ation with  the  sweet  influences  of  the  divine  Agent 
she  found  salvation,  as  all  may  who  hear  the  Gospel 
to-day. 

n.  Its  result. 

1.  A  prompt  public  profession  of  her  faith. 
She  accepted  baptism  at  once.  There  was  no 
cowardly  hesitation,  no  doubting,  no  shrinking 
from  consequences,  but  a  noble  self-surrender 
to  Christ  and  his  cause.  The  new  life  in  her  heart 
was  proof  enough  for  her  that  Paul's  Gospel  was 
divmely  true.  Hers  is  a  grand  example  for  mod- 
em converts. 

2.  An  immediate  interest  in  the  spiritual  wel- 
fare of  her  household.  Of  what  her  household 
consisted  we  are  not  told.  Whether  of  children, 
servants,  or  assistants  in  her  business  is  not  stated. 
But  such  as  it  was,  she  persuaded  them  to  follow 
her  example,  ftiereby  teaching  us  that  one  natural 
fruit  of  sound  conversion  is  concern  for  the  spirit- 
ual affairs  of  one's  family  and  friends. 

3.  A  generous  Christian  hospitalit,/.  She  co?i- 
st}-ained  Paul  and  his  companions  to  'uake  her 
house  their  home.  This  was  a  virtue  In  her,  and  a 
benediction  to  those  who  had  led  her  into  the  truth. 
It  Is  a  virtue  but  too  little  practiced  In  modern 
times.  Yet  how  and  when  it  is  to  be  practiced  must 
be  determined  by  individual  judgment. 

4.  She  did  not  slirinh  from  the  cause  when  it 
vxis  persecuted  in  the  pcmm  of  Paid  a'ld  Silas. 

57 


Acts  16.  11-24. 


LESSON  VI. 


First  Quarter. 


After  their  scourging  and  imprisonment  slie  still 
kept  lier  house  open  for  their  shelter.  Ver.  40.  This 
act  proved  the  genuineness  of  her  faith,  the  bravery 
of  her  woman's  nature,  the  greatness  of  her  fidelity 
to  Christ.  Times  have  changed,  but  her  spirit  is  as 
necessary  to-d;iy  as  it  was  when  she  lived.  Christ 
still  needs  disciples  who  are  superior  to  the  scorn, 


the  contempt,  the  hostility  of  sinners   and  half- 
hearted professors  to  his  cause. 

Tli  6  lesson .  Lydia,  in  her  submission  to  Chrlst,is  an 
example  to  unregenerate  hearers  of  the  Gospel.  In 
her  consistent  care  for  her  household,  and  her  fidelity 
to  Paul  in  his  persecutions,  she  is  a  mirror  reflecting 
a  beautiful  illustration  of  Christian  consistency. 


A.  D.  52.: 


LESSON  VII. 

The  Conversiox  of  the  Jailer. — Acts  16.  25-40. 


CFeb.  17. 


GOLDEiV  TEXT.— Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house.— 

ACTS  16.  31. 

Time.— A.  D.  52,  directly  following  the  events  of  the  last  lesson.    For  rulers,  see  Lesson  I. 

Place.— Philippi,  in  Macedonia.    See  Descriptive  Index. 

Introduction.— Though  the  speakers  were  bound  that  night,  the  Word  was  free ;  not  only  the  word 
that  went  upward  to  the  throne  of  God,  but  also  the  echo  of  that  word  that  pierced  the  gloomy  partition- 
walls  and  sank  into  the  startled  ears  of  weary  and  wretched  prisoners.  It  seemed  a  roundabout  road  that 
the  word  of  the  Gospel  took  to  reach  these  motley  groups  of  Greek  and  Latin  Gentiles,  but  the  word  did 
not  miss  its  way.  There  was  a  dead  wall  between  the  apostles  and  their  audience,  and  therefore  they 
did  not  preach  that  night.  But  there  was  no  wall  between  them  and  the  Father  of  their  spirits :  praying, 
they  hymned  God  in  the  inner  prison,  and  the  prayer  seut  upward  fell  down  again  on  the  other  side  of 
the  partition,  falling  there  on  listening  ears.  In  this  circuitous  method  the  Gospel  reached  some  needy 
souls.— Arnof.  Observe  the  character  of  the  jailer :  a  heathen,  with  no  previous  knowledge  of  the  Gospel, 
and  no  faith  in,  probably  no  knowledge  even  of,  the  one  true  God.  That  he  was  not  a  proselyte  is  cer- 
tain from  verse  34  ;  that  he  had  no  previous  sympathy  with  the  apostles  is  equally  certain  from  his  treat- 
ment of  them.  Ver.  'H.  Not  only  a  heathen,  but  a  man  of  probably  brutal  nature.  The  jailers  were  also 
torturers  and  executioners,  were  taken  from  the  lower  classes  of  society,  and  were  brutalized  by  their 
vocation.    No  more  hopeless  case  for  conversion  can  be  readily  conceived.— i.  Abbott. 


Authorized  Version. 

25  And  at  midnight  Paul  and  Si'las 
prayed,  and '  sang  praises  unto  God :  and 
the  prisoners  heard  them. 


chap.  5.  41  ;  Co 


25.  Midnight — When  perfect  exhaustion  from 
Bcourge  and  stocks  might  have  been  expected. — 
D.  D.  Wheilon.  Prayed  and  sang  praises- 
Better,  praying,  they  were  singing  hymns,  tlie 
Greek  expressing  one  act  rather  than  two.  The 
act  was,  we  may  beheve,  habitual,  and  they 
would  not  intermit  it  even  in  the  dungeon,  and 
fastened  as  they  were  so  that  they  could  not 
kneel. — E.  H.  Plumptre.  Praises  unto  God — 
For  the  high  privilege  of  suffering  for  Christ. 
Here,  as  in  the  case  of  Stephen,  the  joy  of  the 
martyr  in  suffering  was  displayed  for  an  example 
to  all  who  should  suffer.  So  by  glorious  suffer- 
ing the  cause  of  a  suffering  Master  should  tri- 
umph.— D.  D.  Whedon.  Their  legs  in  the  stocks 
pained  them  not  whose  souls  were  in  heaven. — 
Tertullian.  Tlie  prisoners  heard  them  [Rev. 
Ver.,  Were  listening  to  them.'] — Better,  tvere  list- 
ening eagerly,  the  kind  of  listening  which  men 
give  to  a  musical  performance.  Never  before, 
58 


Revised  Version. 

35  But  about  midnight  Paul  and  Si'las 
were  praying  and  singing  hymns 
unto   God,   and    the    prisoners   were 


we  may  be  sure,  had  those  outcasts  and  crimi- 
nals heard  such  sounds  in  such  a  place.  For  the 
most  part  those  vaults  echoed  only  with  wild 
curses  and  foul  jests.— ^.  B.  Humptre.  It  is 
altogether  probahle  that  some  who  heard  that 
strange  psalm-singing  were  among  the  Philip- 
pian  Christians  to  whom  Paul  subsequently  ad- 
dressed his  most  affectionate  letter  from  another 
prison  in  Rome. — Arnot. 

When  Madame  Guyon  was  imprisoned  in  the 
Castle  of  Vincennes,  in  1695,  she  not  only  sang, 
but  wrote  songs  of  praise  to  her  God.  "  It  some- 
times seemed  to  me,"  she  said,  "as  If  I  were  a 
little  bird  whom  the  Lord  had  placed  in  a  cage, 
and  that  I  had  nothing  now  to  do  but  sing.  The 
joy  of  my  heart  gave  a  brightness  to  the  objects 
around  me.  The  stones  of  my  prison  looked  in  my 
eyes  like  rubies.  I  esteemed  them  more  than  all 
the  gaudy  brilliances  of  a  vain  world.  My  heart 
was  full  of  that  joy  which  Thou  givest  to  them 
that  love  thee  in  the  midst  of  their  greatest  croaa- 
Qs."— Biblical  Museum, 


Feb,  17,  1884, 


LESSON  VII. 


Acts  16,  25-40. 


Authorized  Version. 

26  And  'suddenly  tlierc  wfts  a  great 
earthquake,  so  that  the  fouiuhitions  of 
the  prison  were  shaken:  and  inunediiite- 
1}'  'all  the  doors  were  opened,  and  every 
one's  hanils  were  looseil. 

27  And  the  keeper  of  tiie  prison  awak- 
ing out  of  his  sleep,  and  seeing  the  pris- 
on doors  open,  he  drew  out  his  sword, 
and  wouhl  liave  killed  himself. supposing 
that  tiie  prisoners  had  been  fled. 

28  Hut  Paid  cried  with  a  hnid  voice, 
Baying,  *  Do  thyself  no  harm ;  for  we  are 
all  here. 


iCUp. 


. *  Exod.  80.  13  ;  1  John  3.  16. 


Revised  Version. 

26  listening  to  them  ;  and  suddenly 
tliere  was  a  great  earthquake,  so  that 
the  foundations  of  the  prison-house 
were  shaken:  and  immediately  all 
the   doors   were   opened ;    and   every 

27  one's  bands  were  loosed.  And  the 
jailor  being  roused  out  of  sleej),  and 
seeing  the  prison  doors  open,  drew 
his  sword,  and  was  about  to  kill 
himself,  supposing  that  the  prisoners 

28  had  escaped.  But  Paul  cried  with 
a  loud   voice,  saying,  Do  thyself  no 

29  harm:  for  we  are  all  here.     And  he 


26.  And  suddenly— This  miracle  was  a  true, 
illustrious,  uud  uecessaiy  "  divine  sign,"  con- 
firming tlie  apostles  in  tlie  renlity  of  the  divine 
invitation,  from  the  man  of  Macedonia,  of  Ciiri-s- 
tiunity  into  Europe. —  Whedon.  Tliere  was  a 
great  earthquake— In  the  year  53  A.  D.,  the 
dute  of  this  event,  according  to  one  scheme  of 
cJironology,  Apamea  suftered  so  severely  from 
an  earthquake  that  all  tribute  was  remitted  for 
five  years.  Such  a  shock  might  well  have  been 
felt  in  Macedonia ;  and  the  coincidence,  if  it  ad- 
mitted of  proof,  would  not  impair  the  emphasis 
and  importance  of  the  testimony  borne  to  the 
teaching  of  Paul  and  Silas.  —  W.  Jacohson. 
Doors  were  opened — The  walls  being  shaken) 
the  doors  wore  tlung  apart  by  the  concussion. 
Bands  were  loosed — Tlie  chains  of  the  prison- 
ers were  fitstened,  we  must  remember,  to  rings 
or  staples  in  the  wall,  and  the  effect  of  a  great 
shock  would  be  to  loosen  the  stones,  and  so 
make  it  easy  to  escape. — Plumptre.  A  remark- 
able illustmtion  of  answer  to  prayer;  and  ob- 
serve that  this  answer  involves  a  divine  interfer- 
ence with  nature,  tliough  not  a  violation  of 
natural  law.  We  must  know  a  great  deal  more 
about  earthquakes  and  their  causes  than  we  do 
now  to  as.sert  that  it  is  irrational  to  believe  that 
such  an  earthquake  should  be  sent  in  answer  to 
prayer. — L.  Abbott. 

Baumparten  also  plausibly  shows  that  this  whole 
scene  was  a  SNTnbol  and  a  shaflow  of  the  future 
hlsU)ry  of  Christianity  in  Europe.  Phllippi,  as  a 
cnlouia.  is  an  iinape,  ambitiously  .so,  of  the  Roman 
pafran  power.  She  ojiens  the  first  ('entile  j^erse- 
cutloii  apiinst  the  Church,  emblem  of  the  pa^an 
persecution  for  four  centuries.  For  three  centu- 
ries the  martyred  Church  sings  her  songs  of  tri- 
umph in  the  midnight,  the  bloodshed,  and  the 
stocks.  Yet  the  very  foundations  of  that  inner 
structure  are  shaken,  and  by  the  very  maje.sty  of 
the  secular  power  is  the  Church  at  last  enfran- 
chlaed.— X).  D.  ^Vhcdon. 


27.  Keeper  of  the  prison — Often  a  veteran 
soldier  ;  most  likely  to  have  been  so  in  a  military 
colony. — Jacobso)!.  Awaking — Luke  omits  his 
rising  and  hurrying  to  the  prison  cells  with  a  dim 
torch  for  examination.  lie  has  seen  at  a  glance 
that  the  doors  arc  open,  and  hastily  concludes  that 
all  have  tied.  He  is  before  the  open  cell  of  Paul, 
more  visible,  by  the  light  of  his  own  torch,  to 
Paul  than  Paul  to  him.  — WlieJon.  Drew  out 
hia  sword — The   well-known  Komau  sword, 


O^ 


short  and  double-edged.  "Wotild  have  killed 
himself  [Kev.Ver.,  Was  abuutto  kill  himself. \ — 
Suicide  to  a  Eoman  of  that  day  was  very  much 
a  matter  of  indifference.  Brutus  and  Cassius, 
models  of  Roman  virtue,  had  committed  it  at  or 
near  Philippi,  and  many  of  their  adherents,  find- 
ing themselves  proscribed,  did  the  same.  Chris- 
tianity first  taught  men  to  estimate  life  and 
death  rightly. —  W.  Jacohson.  Under  the  Ro- 
man law  the  jailer  was  liable  to  undergo  the  pun- 
ishment which  the  malefactors  who  escaped  by 
his  negligence  were  to  have  suffered.  See  chap. 
12.  19.  Hence  the  pains  which  the  soldiers 
took  to  make  sure  of  the  death  of  Christ.  John 
19.  34.  The  jailer  would  have  avoided  death 
and  disgrace  hy  suicide. — L.  Abbott.  That  the 
prisoners  had  been-  fled— Wius  the  contrary 
the  result  of  awe,  or  were  they  under  supernat- 
ural restraint? — M'.  Jacohson. 

28.  Paul  cried— Perfectly  self-possessed,  as 
afterward  in  the  shipwreck.  Did  some  desperate 
utterance  of  the  jailer  betray  his  purpose,  or  was 
it  divinely  intimated  to  the  apostle  i — Jacohson. 


Acts  16.  25-40. 


LESSON  VII. 


FlEST   QUAETEE. 


Authorized  Version. 

29  Then  he  called  for  a  light,  and 
sprang  in,  and  came  trembling,  and  fell 
down  before  Paul  and  Si'las. 

30  And  brought  them  out,  and  said. 
Sirs,  what  ^niust  I  do  to  be  saved? 

31  And  they  said,^  Believe  on  the  Lord 
Je'sus  Christ,  and  thou  shalt  be  saved, 
and  thy  house. 


I  Isa.  45.  22  ;  John  3.  16,  36  ;  6.  47  ;  1  John  5. 


Do  thyself  no  harm— Few  and  simple  as  the 
■words  are,  they  are  eminently  characteristic  of  the 
love  and  sympathy  which  burnt  in  Paul's  heart. 
For  him  the  suicide  which  others  would  have  ad- 
mired, or  at  least  have  thought  of  without  horror, 
■would  have  been  the  most  terrible  of  all  forms 
of  death.  —  Plumptre.  A  memorable  caution 
■which  Christianity  addressee,  not  only  to  this 
desperate  purpose  of  suicide,  but  to  every  man 
who  is  ruining  himself  by  sin,  whether  in  health, 
in  estate,  in  body,  in  intellect,  in  soul.  All  sin- 
ners are  suicides,  cruel  to  themselves,  relentless 
upon  their  own  natures.—  Whedon.  Contrast 
with  it  the  counsel  of  Seneca,  "  If  life  pleases 
you,  live  ;  if  not,  you  have  a  right  to  return 
whence  you  came." 

29.  Called  for  a  light  [Rev.  Ver.,  lights.]— 
More  truly,  called  for  lights.,  plural.  He  must 
have  already  had  light  sufficient  to  have  learned 
the  state  of  things.  He  now  calls  upon  the 
servants  to  bring  lights  to  restore  the  prison  to 
order  while  he  proceeds  to  bring  the  apostles 
from  their  inner  cell. —  Whedon.  Sprang  in — 
Into  the  cell  where  Paul  and  Silas  were.  Came 
trembling  —  Under  the  resistless  conviction 
that  there  must  be  something  supernatural  in 
their  instantaneous  liberation  without  human 
hand,  such  wonder  and  awe  should  ]iossess  them 
as  to  take  away  for  the  time  not  only  all  desire 
of  escape,  but  even  all  thought  on  the  subject. — 
D.  Brown.  FeU  down  before  PatQ  and 
Silas— Not  worshiping  them  as  gods  but,  like 
the  pythoness,  recognizing  them  as  the  showere 
of  the  way  of  salvation  ;  salvation,  namely,  from 
divine  justice.  —  Whedon. 

30.  Brought  them  out  —  He  may  have 
brought  them  into  the  hall  or  aisle  between  the 
inner  and  outer  rows  of  cells.  The  other  pris- 
oners probably  remained  within  their  cells,  as 
none  appear  to  have  escaped,  and  to  none  does 
the  word  seem  to  have  been  preached. —  Whedon. 
"What  must  I  do  to  be  saved— It  is  the  Gos- 
pel salvation  after  which  he  inquires,  the  salva- 
tion which  Paul  and  Silas  had  proclaimed  ;  and 
80   Paul    understood  the   question.     Paul    and 


Kevised  Version. 

called  for  lights,  and  sprang  in,  and, 
trembling  for  fear,  fell  down  before 

30  Paul  and  Si'las,  and  brought  them 
out,  and  said.  Sirs,  what  must  I  do 

31  to  be  saved?  And  they  said,  Believe 
on  the  Lord  Je'sus,  and  thou  shalt 

32  be  saved,  thou  and  thy  house.     And 


Silas  had  probably  been  for  several  weeks  in 
Philippi  preaching  the  Gospel  before  they  had 
been  arrested.  Their  preaching  must  have 
created  excitement  in  the  city,  and,  without 
doubt,  reports  of  it  had  reached  the  jailer,  even 
if  he  himself  had  not  heard  them.  And  thus 
awakened  in  his  conscience,  and  believing,  in 
some  confused  manner,  that  these  men  were 
"  the  servants  of  the  most  high  God,  who  an- 
nomice  the  way  of  salvation,"  he  asks  the  most 
momentous  question  which  can  be  put  by  any 
human  being. — Qloag.  Such  an  event  as  this 
earthquake  brings  the  eternal  world  near,  and 
gives  to  the  dullest  soul  some  sense  of  his  spir- 
itual needs.  The  same  motive  which  leads  the 
soldier  in  battle,  and  the  sailor  in  storm,  to 
pray,  though  he  has  never  prayed  before,  led 
the  jailer  to  ask  one  who  had  proved  himself 
an  unexpected  friend  what  he  should  do  for  per- 
sonal salvation. — L.  Abbott. 

31.  And  they  said— The  plural  pronoun  is 
not  without  significance.  Paul  was  not  the  only 
teacher.  Silvanus  also  took  part  in  the  work 
of  conversion. — Plumptre.  Considering  who  the 
person  was  that  asked  the  question — a  heathen  in 
the  depths  of  ignorance  and  sin — and  how  in- 
disputably, therefore,  the  answer  embraces  all 
sinners  whatever— there  perhaps  does  not  stand 
on  record  in  the  whole  book  a  more  important 
answer  than  this  of  Paul — or,  I  may  add,  one 
more  strikingly  characteristic  of  the  apostle  him- 
self than  his  teaching.  —  Alford.  Believe — 
It  meant  full  self-surrender,  in  face  of  whatever 
persecution  of  body,  soul,  and  spirit,  of  life, 
name,  and  history  over  to  Christ.  Yet  instant" 
ly,  completely,  and  probably  forever,  was  this 
great  revolution  of  soul  completed. —  Whedon. 
On  the  Lord  Jesus  Christ — The  Greek  pre- 
sents a  contrast  which  is  lost  in  the  English. 
He  had  called  them  by  the  usual  title  of  re- 
spect, Kyrii,  (sirs,  or  lords;)  they  answer  that 
there  is  one  Kyrios,  the  Lord  Jesus  Christ,  who 
alone  can  save. — Plumptre.  And  thy  house — 
Not  that  they  should  be  saved  without  faith, 
but  that  their  faith  should  be  awakened  through 


Feh.   17,  1884. 


LESSON  VII. 


Acts   lU.  "25-40. 


Authorized  Version. 

32  And  they  spake  unto  him  tlie  woril 
of  the  Lord,  and  to  nil  that  were  in  his 
house. 

;53  And  he  took  them  the  same  hour 
of  tiie  ni<,'lit,  and  washed  their  str\pcs\ 
and  was  baptized,  he  and  all  his,  strai^jht- 
way. 

;i4  And  when  he  had  brought  them 
into  his  house,  '  he  set  meat  l)efore  them, 
"  and  rejoiced,  believing  in  God  with  all 
liis  house. 

35  And  when  it  was  day,  the  magis- 


10;    Pta.5.  n 


his.— L.  Abbott.    Or,  as  Alford  suggests,  "  Thy 
hou.-*chokl  inny  be  saved  on  the  same  terms." 

32.  They  spake  .  .  .  the  word  —  Tlio  apos- 
tles lengthened  their  reply  to  the  jailer's  ear- 
nest question  by  e.vr>laiiiiiig  to  him  in  the  briefest 
words  the  wai/  of  salvation.  The  lights  had 
been  brought,  and  naturally  his  whole  family 
gather  around  lum  and  the  apostles  standing  in' 
the  hall,  so  that  the  word  reaches  all  that  were 
in  his  house,  but  not  all  that  were  in  the  prison. 
— D.  D.  Whedon .  Unto  all  ...  in  his  house 
— Apparently  either  in  the  large  room  of  the 
prison,  or  in  the  court- yard  ;  certainly  the  mem- 
bers of  his  household,  and  possibly  the  other 
prisoners,  were  auditors  with  him. — L.  Abbott. 

33.  "Washed  their  stripes— He  washed  and 
cleansed  them  from  their  stri[>cs ;  that  is,  from 
the  blood  caused  by  their  stripes,  with  which 
they  were  covered.— C^/oa//.  "Was  baptized— 
With  regard  to  the  method  of  the  baptism,  we 
insert  notes  from  difterent  writers  giving  the  two 
opposite  views.  The  following  is  Dr.  Whedon's  : 
"  It  can  hardly  be  supposed  that  so  many  per- 
sona ehould  be  successively  immersed  at  mid- 
night in  the  same  well,  fountain,  or  tank.  Nor 
could  they  all  have  gone  down  to  the  river,  for 
Paul's  message  to  the  magistrates  (verse  37) 
clearly  impliee  that  he  had  not  left  the  pris- 
on limits."  "  '  The  rite  may  have  been  per- 
fonned,'  says  De  Wette,  '  in  the  same  fountain 
or  tank  in  which  the  jailer  had  washed  them.' 
•  Perhaps  the  water,'  says  Meyer,  '  was  in  the 
court  of  the  house ;  and  the  baptism  was  that  of 
immersion  which  formed  an  essential  part  of 
the  symbolism  of  the  act.'  (See  Kom.  6.  3,  seq.) 
Ancient  houses,  as  usually  built,  inclosed  a  rec- 
tangular reservoir  or  basin  (the  impluvitim,  so- 
called)  for  receiving  the  rain,  which  flowed  from 
the  slightly  inclined  roof.  Some  suggest  that 
they  may  have  used  a  swimming  batli,  found 
within  the  walk  of  the  prison.    Such  a  bath  was 


Bevised  VerBion. 

they  spake  the  word  of  'the    Lord 
uuto  him,  with  all  that  were  in  his 

33  house.  And  he  took  them  tlie  same 
hour  of  the  night,  and  washed  their 
stripes;    and   was   baptized,   he    and 

34  all  his,  immediately.  And  he 
brought  them  up  into  his  house,  and 
set '^  meat  before  them,  and  rejoiced 
greatly,  with  all  his  house,  '  having 
believed  in  God. 

35  But  when  it  was  day,  the  ^magis- 


a  common  appurtenance  of  houses  and  public 
editices  among  the  Greeks  and  Romans." — L. 
Abbott.  He  and  all  his — The  most  important 
feature  of  the  subject  [of  the  baptism  of  the 
households  of  Lydia  and  the  jailer]  is  not  con- 
nected with  the  questions  whether  there  were 
children  in  those  families,  or  what  their  ages 
may  have  been.  It  is  rather  the  indisputable 
fact,  that  in  both  cases  the  whole  household,  or 
all  who  belonged  to  the  families,  were  baptized 
with  the  respective  heads,  which  is  here  of  a 
decisive  character.  It  involves  the  conception 
of  a  Christian  famihj,  a  Christian  household. 
Personal  self-detemiination  is  indeed  a  lofty 
privilege;  still,  it  is  not  consistent  with  the 
truth  to  isolate  the  individual;  the  unity  of  the 
family  in  Christ,  the  consecration  of  the  house- 
hold through  grace,  the  entire  subjection  of  all 
to  one  Lord— these  seem  to  us  to  be  here  re- 
quired by  the  will  of  God. — Lechler, 

34.  He  set  meat — Literally,  he  set  a  table. 
The  night  which  began  in  woe  ended  in  rejoic- 
ing.— L.  Abbott.  Believing  in  God— The  ex- 
pression believing  iii  Ood  could  only  be  used  of 
a  converted  heathen,  not  of  a  Jew ;  in  chap. 
18.  8,  of  a  Jew,  we  have  "  believed  \on'\  the 
Lord.'''' — Alford.  The  evidence  he  gave  of  the 
reality  of  his  conversion :  by  listening  to  the 
word  of  the  Lord  spoken  by  his  prisoners ;  by 
accepting  baptism  at  their  hands ;  by  releasing' 
them  from  prison  and  the  stocks,  and  making 
them  his  guests  ;  all  of  which  was  done  at  the 
hazard  of  his  office,  if  not  of  his  life.— Z. 
Abbott. 

35,  36.  The  magistrates— [On  their  title, 
prcEtors,  see  notes,  Lesson  VI,  verse  22.  J  They 
had  fonnerly  acted  in  the  excitement  of  the  mo- 
ment, under  the  influence  of  popular  commotion, 
and  that  on  reflection  they  found  that  they  had 
acted  rashly  and  illegally;  and  therefore  they 
thought  it  tiie  wisest  course  to  hush  up  the  mat- 


Acts  16.  25-40. 


LESSON  VII. 


First  Quarter. 


Authorized  Version. 

trates  sent  the  Serjeants,  saying,  let  those 
men  go. 

36  And  the  keeper  of  the  prison  told 
this  saying  to  Paul,  The  magistrates 
have  sent  to  let  you  go:  now  therefore 
depart,  and  go  in  peace. 

37  But  Paul  said  unto  them,  They  have 
beaten  us  openly  uncondemned,  ^  being 
Ro'mans,  and  have  cast  ^ls  into  prison ; 
and  now  do  they  thrust  us  out  privily? 
nay  verily ;  '°  but  let  them  come  them- 
selves and  fetch  us  out. 

38  And  the  Serjeants  told  these  words 
to  the  magistrates:  and  they  feared, 
when  they  heard  that  they  were  Ro'- 
mans. 

.'Chap.  22.  25. lOPsa.  37.  6;  Micah  7.  9,  10;  Matt.  10.  16. 


ter  as  quietly  as  possible. — Gloag.  Serjeants 
— Literally,  rod-bearers^  sheriffs,  or  constables, 
who  performed  judicial  orders,  called  by  the  Ko- 
mans  lictors.  The  provincial  lietors  carried  a 
bundle  of  rods  as  their  ensign  of  office  ;  the  lic- 
tors at  Eome  bore  rods  and  axes,  implements 
of  scourging  and  beheading.—  Whedon.  They 
would  probably  be  the  very  officers  who  had 
inflicted  the  stripes. — Plumptre.  Those  men — 
Words  indicative  not  so  much  of  contempt^  as 
some  suppose,  as  of  an  awkward  feeling  of  hav- 
ing two  unwelcome  cases  on  their  hands.  Their 
course  had  broken  the  Eoman  law,  and  de- 
graded their  own  Eoman  official  dignity.  They 
wish  the  past  undone  and  their  victims  well 
away. —  Whedon.  Go  in  peace — A  common, 
here  a  Christian,  salutation.  The  jailer  accepts 
the  message  with  joy,  and  anticipates  its  accep- 
tance by  Paul.  To  him  it  seems  a  great  victory 
that  Paul  should  be  released  ;  the  manner  of  the 
release  he  does  not  consider. — L.  Abbott.  Paul 
said  imto  them  —  Namely,  to  the  lictors. 
Openly  [Rev.  Ver.,  publicly]  uncondemned 
— Paul  liere  accuses  the  prcetors  of  two  vio- 
lations of  the  law ;  they  had  beaten  those  who 
were  uncondemned,  (Acts  25.  16 ;)  and  they  had 
beaten  those  who  were  Eoman  citizens. —  Gloag. 
Being  Eomans— Silas  also  must  have  been  a 
Eoman  citizen,  which  accounts  for  the  Eoman 
form  of  his  name,  Silvanus.  Paul  was  free-born. 
See  chap.  22.  "iS.—Jacobson.  The  privilege  of 
Eoman  citizenship  was  not  so  uncommon  among 
the  Jews  as  some  suppose.  It  is  frequently  ad- 
verted to  by  Josephus ;  he  mentions  those  who 
were  by  birth  Jews,  and  yet  were  Eomans,  and 
that  even  of  the  equestrian  order,  (Bell.,  Jud.  ii. 
14,  9.) — Oloag.  Do  they  thrust  us  out  priv- 
ily— They  had  been  pubUcly  scourged  and  im- 
62 


Kevised  Version. 

trates    sent    the    '  Serjeants,    saying, 

36  Let  those  men  go.  And  the  jailor 
reported  the  words  to  Paul,  saying, 
the  ®  magistrates  have  sent  to  let  you 
go:  now  therefore  come  forth,    and 

37  go  in  peace.  But  Paul  said  unto 
them,  They  have  beaten  us  publicly, 
uncondemned,  men  that  are  Ro'mans, 
and  have  cast  us  into  prison ;  and  do 
they  now  cast  us  out  privily  ?  nay 
verily ;  but  let  them  come  themselves 

38  and  bring  us  out.  And  the  'Ser- 
jeants reported  these  words  unto  the 
"  magistrates :  and  they  feared,  when 
they  heard  that  they  were  Ro'mans; 


'  Gr.  prastors. "^  Gr.  lictors.- 


prisoned  ;  if,  therefore,  they  had  departed  with- 
out a  public  declaration  of  their  innocence,  a 
stain  would  have  rested  on  their  reputation,  and 
thus  the  cause  of  the  Gospel  would  have  been  in- 
jured. Besides,  such  a  public  declaration  of  the 
illegality  of  their  punishment  on  the  part  of  the 
magistrates  would  undoubtedly  encourage  the 
new  converts,  and  at  the  same  time  shield  them 
from  popular  violence. —  Gloag.  Fetch  us  out 
— PubUcly  declare  our  innocence  by  escorting 
us.  The  insisting  on  this  must'liave  convinced 
the  whole  city,  secured  the  jailer  from  suffering 
m  consequence  of  indulgence  shown  to  pris- 
oners, and  raised  the  public  estimation  of  the 
new  faith. — Jacobson. 

One  of  Cicero's  orations,  that  against  Verres, 
who  had  put  a  Roman  citizen  to  death  without 
trial,  refers  frequently  to  the  privilege  of  citizen- 
ship. "  It  is."  says  Cicero,  "  a  misdeed  to  bind  a 
Roman  citizen — a  crime  to  scourge  him — almost 
parricide  to  put  him  to  death."  "  How  often  has 
this  exclamation, '  I  am  a  Roman  citizen,*  brought 
aid  and  safety,  even  among  barbarians,  in  the  re- 
motest part  of  the  earth  !  "  "  There  was  a  Ro- 
man citizen  scourged  with  rods  in  the  market- 
place of  Messina.  In  the  midst  of  his  pain  and 
the  noise  of  the  rods  nothing  was  heard  from 
this  wretched  man  than  the  words,  '  I  am  a  Ro- 
man citizen.' " 

38.  They  feared  when  they  heard— The 
Eoman  law  cared  little  for  human  rights,  but  a 
great  deal  for  the  rights  of  a  Eoman  citizen. 
The  Valerian  law  exempted  the  Roman  citizen 
from  stripes  and  tortures  until  an  appeal  to  the 
people  was  decided ;  the  Porcian  law  absolutely 
forbade  the  infliction  of  stripes  upon  a  Roman. 
The  violation  of  these  laws  rendered  the  magis- 
trate liable  to  indictment  for  treason,  the  penalty 
being  death  and  the  confiscation  of  his  property. 


Feb.  17,  1884. 


LESSON  VII. 


Acts  10.  25-40. 


Authorized  Version. 

89  And  they  came  and  Ijcsoupjlit  tliem, 
and  l)roii<'lit  them  out,  "  and  desired 
them  to  depart  out  of  tlie  city. 

40  And  tlicy  went  out  of  the  prison, 
and  entered  into  tJte  house  of  h\i\'i-i\:  and 
when  they  had  seen  tlie  hnthreu,  they 
"  comforted  tlieni,  and  departed. 


.  34. '«  Luke  M.  34  ;   1  Then.  3.  S,  3  ;  4.  18  ;  6. 


— L.  Abbott.  In  tho  year  44  Claudius  had  de- 
prived the  Rliodians  of  their  privileges  because 
soiue  Koinun  citizens  had  heen  put  to  death  by 
thdin.—.Iacobfon . 

39.  They  came  and  besought  them — The 
word  so  rendered  is  the  same  one  translated 
comforted  in  the  ne.xt  verse.  They  used  fair 
words  to  atone  for  a  foul  deed ;  they  were  now 
as  ob-secjuious  as  tliey  had  been  tyrannical. — L- 
Abbott.  And  brought  (Kev.  Vcr.,  And  when 
they  had  brought  tht/n  out  they  asked  them.\ — 
To  depart  out  of  the  city  lest  tliere  should  be 
any  further  disturbance  among  the  people.— 
Gloag. 

40.  Entered  into  the  house  of  Lydia— As 
if  to  show  by  this  leisurely  proceeding  that  they 
had  not  been  made  to  leave,  but  were  at  full 
liberty  to  consult  their  own  convenience. — D. 
Brown.  Notice,  too,  Lydk's  courage  and  faith- 
fulness in  receiving  the  men  whose  presence 
might  create  another  disturbance  and  injure  her 
own  business.  Seen  the  brethren— Lydia's 
house  appears  to  have  been  the  meeting-place  of 
the  brethren  as  well  as  the  lodging  of  the  apostle 
and  his  party. —Plumptre.  Departed— Though 
many  circumstances  might  have  invited  their 
continuance  at  Philippi,  yet,  from  respect  to  the 
authorities,  they  comply  with  the  request  of  the 
prcetors,  and  depart.  —  (^'loag.  The  narrative 
here  passes  into  the  third  person.  Luke  re- 
mained at  Philippi,  probably  to  confirm  the 
faith  of  the  convert-*,  and  rejoined  the  apostles  at 
Troas,  chap.  20.  6,  after  an  interval  of  seven  years, 
according  to  a  calculation  followed  by  Cook  and 
Plumptre. —  IV.  Jacohson. 

Authorities  to  be  Consulted. 
See  on  Le.'^son  VI,  and  the  following:  Ilomi- 
letical  Monthly,  iii.  185.  Preacher's  Lantern,  i, 
699.  Freeman's  Manners  and  Customs,  80(5, 
8.39,  840,  841.  Sermons,  by  T.  Halyburton, 
The  Convicted  Sinner's  Case  and  Cure;  J.  C. 
Hare,  The  Jailer  at  Philippi ;  C.  G.  Fin- 
ney, The  Condition  of  Being  Saved  ;  C. 
Spurgeon,  (Series  7,)  The  King's  Highway 
Opened;  Leonard  Bacon,   What  it  is  to  Be- 


Bevised  Version. 

39  and  they  came  and  besought  them; 
and  when  tliey  had  brouglit  them 
out,    tliey   asked    them   to   go   away 

40  from  the  city.  And  they  went  out 
of  tlie  prison,  and  entered  into  the 
house  of  Lyd'i-a:  and  wlien  they  had 
seen  the  brethren,  they  '  comforted 
tliem,  and  departed. 


•Or,  exhorted. 


come  a  Christian.  Foster's  Cyclopedia  of  Illus- 
trations, [numbers  marked  with  a  star  refer  to 
poetical  illustrations,]  ver.  25-40 :  *3862  ;  25 : 
4G93  ;  28  :  2r,Sl ;  29-31 :  *35o6  ;  30;  4093,  7567  ; 
31:  2122,  12074;  33:  5176. 


Practical  Thoughts. 
[the    way   of    salvation.] 

1.  The  example  of  disciples,  in  joyful  endur- 
ance of  trial,  influences  many  to  seek  salvation. 
Ver.  25. 

2.  The  events  of  God's  providence,  bringing 
men  suddenly  face  to  face  with  death,  power- 
fully awaken  them  to  their  need  of  salvation. 
Vers.  26,  27. 

3.  One  whose  conscience  is  aroused  by  the 
word  and  the  Spirit  is  eager  to  find  the  way  of 
salvation.    Ver.  30. 

4.  The  way  of  salvation  is  by  faith  in  the  Lord 
Jesus  Christ.     Ver.  31. 

5.  The  salvation  of  the  head  of  a  household 
leads  often  to  that  of  his  family.     Vers.  31,  32. 

6.  Salvation  requires  that  the  saved  man  shall 
openly  renounce  the  world,  and  ally  himself  to 
Christ  by  baptism.    Ver.  33. 

7.  Salvation  opens  the  heart,  and  turns  men 
from  cruelty  to  kindness.     Ver.  35. 

Sermon  Outline. 

First.— Public  introduction  of  the  lesson  by  giv- 
ing plainly,  and  very  brielly,  its  hi.story. 

Second.— An  e.xegetical  reading  of  it  to  the  con- 
gregation. 

Third.— Impress  its  incidental  purpose. 

a.  No  hour  of  the  day  is  devotionally  inoppor- 
tune. 

h.  "  Natural  phenomena  "  are  in  reality  methods 
or  Instrumentalities  of  Divine  administration. 

c.  Prayer  wonderfully  triumphant. 

(I.  In  the  simplicity  of  devout  trust  In  God  Is 
greater  safety  than  In  the  wisdom  and  fleetness  of 
flight. 

c.  The  faithfulness  of  the  omnipresent  Spirit, 
according  to  the  Ma-ster's  recent  assurance  in  con- 
victing of  sin. 

/.  The  flrst  thought  of  a  convicted  and  converted 


Acts  16.  25-40. 


LESSON  VII. 


First  Quaeteb. 


sinner  is  for  ttie  spiritual  safety  of  his  best  be- 
loved. 

gf.  Christian  conversion  is  at  once  shown  by  Chris- 
tian   confession  in   ecclesiastical  ordinance  and 


h.  The  disposition  of  human  nature  to  dismiss 
what  it  cannot  manage. 

i.  The  defiant  boldness  of  consciously  loyal  and 
righteous  citizenship. 

Fourth.— Dwell  with  all  clearness,  eloquence, 
learning,  beauty,  and  fervor  upon  the  primary  pur- 
pose of  the  lesson,  "  WTiat  must  I  do  to  be  saved  ?  " 

Fifth.— Reflecting  upon  this  primary  purpose,  it 
may  be  observed, 

a.  Manifestly  one  cannot  "believe  "on  the  Lord 
Jesus  Christ  unless  he  knows  him,  and  God's  chos- 
en, if  not  exclusive,  method  of  informing  men 
of  their  Saviour  is  through  his  word.  I 


b.  One  reason  why  so  few  comparatively  "be- 
lieve "  on  the  Lord  Jesus  Christ  is  that,  not  know- 
ing him  through  his  word,  they  have  nothing  to  "be- 
lieve" concerning  him,  and  they  w ill  not  come  to 
his  word  and  learn  of  him. 

c.  An  earnest,  devout  seeker  after  the  truth,  and 
every  human  being  may  be  such  a  seeker,  cannot 
form  the  acquaintance  of  Jesus  Christ  in  his  word 
without  "  believing  "  on  him. 

d.  No  man  can  "believe  "  on  the  Lord  Jesus 
Christ  without  at  once  experiencing  that  transfor- 
mation of  character  we  call  the  "  new  birth,"  by 
which  he  is  placed  on  the  right  side  of  every  issue 
in  morals  to  the  extent  of  his  information. 

6.  Many  try  to  "believe"  on  the  Lord  Jesus 
Christ  without  knowing  him  through  his  word,  and 
in  consequence  ever  deplore  a  want  of  convincing 
and  compensating  experience. 


[Feb.  24. 


A.D.52.]  LESSON  Vm. 

Thessalonians  akd  Bereans. — Acts  17. 1-14. 

GOLDEIV  TEXT.— These  were  more  noble  than  those  in  Thessalonica,  in  that  they  received  the 
word  with  all  readiness  of  mind,  and  searched  the  Scriptures  daily,  whether  those  tilings  were 

8o — Acts  17. 11. 

Time.— A.  D.  52,  immediately  following  the  events  of  the  last  lesson.    For  rulers,  see  Lesson  I. 

Places.— Thessalonica  and  Berea,  both  in  Macedonia.    See  Descriptive  Index. 

Introduction.  TheCity  of  Thessalonica.— iio  city  on  the  great  Ignatlan  Way  surpassed  Thessalo- 
nica In  importance.  Under  its  ancient  name  of  Therma  it  was  the  passage-way  of  the  great  army  of 
Xerxes  in  his  invasion  of  Greece.  It  received  its  new  name,  Thessalonica,  from  a  sister  of  Alexander 
the  Great,  on  being  rebuilt  by  her  husband,  and  this  name  it  still  retains  in  the  abbreviated  form  of  Sa- 
lonlil.  The  apostle  found  It  the  most  populous  city  of  Macedonia,  and,  until  the  founding  of  Constanti- 
64 


Feb.  24,  1884. 


LESSON  VIII. 


Acts  17.  1-14. 


nople,  It  was  virtually  the  capital  of  northern,  If  not  of  entire,  Greece.— D.  D.  Whulou.  Here  Cicero 
had  spent  his  days  of  melancholy  exile.  Here  a  triumphal  arch,  still  standing,  commemorates  the  vic- 
tory of  Octavlanus  and  Antony  at  I'hillppi.  From  hence,  as  with  the  blast  of  a  trum[)et,  not  only  In  Paul's 
days,  but  for  centuries  afterward,  the  word  of  God  sounded  forth  among  the  neighboring  tribes.  Here 
Theodoslus  was  guilty  of  that  cruel  massacre  for  which  St.  Ambrose,  with  heroic  faithfulness,  kept,  him 
for  eight  months  from  the  cathednil  of  Milan.  Here  Its  good  and  learned  Bishop  Eustathlus  wrote  those 
iKholia  on  Homer  which  place  him  in  the  Urst  rank  of  ancient  couimentators.  It  received  the  title  of 
"the  orthodox  city  "  because  it  was  for  centuries  a  bulwark  of  Cliristendom,  but  It  was  taken  by  Amu- 
rath  II.  In  14.30.— Fanar.  Haul  apparently  still  desires  to  preach  the  Gospel  tlret  to  his  own  nation,  and 
Is  driven  by  the  providence  of  God  from  the  Jew  to  the  Gentile.  Thus  he  pa.sses  through  Amphlpolis  and 
ApoUonia,  where,  we  may  presume,  there  was  no  Jewish  synagogue;  preaches  at  Thessalonica  to  the 
Jews;  driven  thence  by  the  mob,  preaches  In  the  synagogue  at  Berea;  and  not  till  he  Is  driven  from  that 
city  comes  to  Athens,  the  center  of  Grecian  philosophy  and  idolatry.— L.  Abbutt. 


Authorized  Version. 

1  Now  wlioii  they  had  passed  through 
Am-pliip'o-lis  and  Ap-ol-h)'ni-a,  they 
came  to  Tlies-sa-lo-ni'ca,  where  was  a 
synagogue  of  the  Jews : 

2  And  Paul,  as  liis  manner  was,  went 
'  in  unto  them,  and  tliree  sabbath  days 


l.uke  4.  16;  tli.ip. 


16.  13;  19.  8. 


1.  "When  they  had  passed  through— Our 
apostle  leaving  Luke  at  Pliilippi,  banished  but 


triumphant,  attended  by  Silas  and  Timothy, 
takes  the  high  Ignatian  road  westward.  In  ac- 
cordance with  his  plan,  rather  to  plant  the  Gos- 
pel in  the  greater  capitals  of  the  world,  he  rapid- 
ly passed  the  lesser  towns  of  Amphipolis  and 
ApoUonia,  lying  on  the  great  way.  —  D.  D. 
Whedon.  The  apostle  now  understood  the  wide 
extent  of  the  field  in  which  he  was  called  to 
labor.  The  movement  is  westward  throughout, 
bringing  him  nearer  to  the  capital  of  the  world. 
—  W.  Jacobson.  Amphipolis— About  33  miles 
from  Philippi,  to  the  south-we.st,  had  its  name 
from  the  river  Strymon  flowing  almost  around  it. 
It  wa-s  originally  called  Nine  Ways,  because  tlie 
roads  north  and  south  converged  in  its  site. 
The  Romans  made  it  a  free  city  and  the  capital 
of  the  first  of  the  four  districts  into  which  they 
divided  Macedonia. —  W.  Jacobson.  ApoUonia 
—There  were  several  places  of  this  name,  of 
which  three  were  in  the  province  of  Macedonia. 
The  ApoUonia  through  which  Paul  now  passed 
was  a  colony  of  the  Corinthians  in  the  district 
of  Mygdonia.  PUuy,  iv,  7.     it  was  a  place  of 


Kevlsed  Version. 

17  Xow  when  they  had  passed  thiough 
Am-phip'o-lis  and  Ap-ol-lo'ni-a,  tiiey 
came   to  Thes-sa-lo-ni'ca,    where   was 

2  a  synagogue  of  the  Jews:  and  Paul, 
as  his  custom  was,  went  in  unto 
tliem,    and    for    three  'sabbatli    days 


.small  importance,  and  must  not  be  confounded 
with  a  much  more  celebrated  ApoUonia  in  11- 
lyrian  Macedonia,  near  Dyrrhachium.  Its  situa- 
tion is  uncertain;  some  identify  it  with  Klisali, 
a  modern  post-station,  and  others  with  a  village 
called  Pollina.  —  Gloag.  Came  to  Thesealo- 
nica  [See  Introduction  to  the  lesson,  j — We  see  at 
once  how  appropriate  a  place  it  was  for  one  of 
the  starting  points  of  the  Gospel  in  Europe,  and 
can  appreciate  the  force  of  what  Paul  said  to  the 
Thessalonians  within  a  few  months  of  his  de- 
parture from  them :  "  From  you  the  word  of  the 
Lord  sounded  forth  like  a  trumpet,  not  only  in 
Macedonia  and  Achaia,  but  in  every  place." 
1  Thess.  1.  S.—Homon.  "Where  was  a  S3rii- 
agogue — This  signifies  that  it  was  the  chief,  in 
not  the  only,  synagogue  of  the  district.  At  Phi- 
lippi there  was  no  synagogue,  but  only  a  proseu- 
cha  ;  and  probably  this  was  also  the  case  with 
Amphipolis  and  ApoUonia.  Thessalonica,  being 
a  large  commercial  city,  would  be  much  fre- 
quented by  Jews.  In  the  present  day  there  is 
no  town  in  Europe  which  has  such  a  large  pro- 
portion of  Jews.  They  are  said  to  amount  to 
35,000,  or  nearly  one  half  of  the  population,  and 
to  have  no  fewer  than  36  synagogues.— tr/o«^. 

2.  As  his  mamaer  -was — As  elsewhere  mak- 
ing the  first  oflfer  of  the  Gospel  to  the  Jew«. 
chap.  9.  20 ;  13.  5  ;  14. 1.  "Went  in  unto  them— 
Paul's  own  account  in  his  Epistles  to  the  Thessa- 
lonians interestingly  reveals  what  his  eidranc* 
was  after  he  had  been  nhamefulhj  entreated  at 
Philippi.  He  used  no  flattering  words,  no  cloak 
of  covetoumeas.     Laboring  night  and  day,  prob- 

65 


Acts  17.  1-14. 


LESSON  VIII. 


First  Quarter. 


Authorized  Version. 

reasoned  with  them  out  of  the  Script 
ures; 

3  Opening  and  alleging  '  that  Christ 
must  needs  have  suffered,  and  risen 
again  from  the  dead ;  and  that  this 
Je'sus,  "whom  I  preach  unto  you,  is 
Christ. 

4  And  '  some  of  them  believed,  and 
consorted  with  Paul  *and  Si'Ias;  and 
of  the  devout  Greeks  a  great  multi- 
tude, and  of  the  chief  women  not  a 
few. 


ably  at  his  handicraft  of  tent-making,  he  refused 
to  be  chargeable  unto  any.  Holily.,  and  justly^ 
and  nnblamably  living  himself,  he  could  enjoin 
holy  living  upon  others  with  a  boundless  au- 
thority. —  Whedon.  Three  sabbath  days  — 
Perhaps  Paul  preached  for  three  successive  Sab- 
baths in  the  synagogue,  but  finding  the  Jews 
obstinate  he  desisted  and  turned  to  the  Gentiles, 
for  the  epistles  give  evidence  of  a  longer  stay. 
Reasoned — The  tense  implies  that,  on  both  oc- 
casions, the  argument  was  resumed  and  contin- 
ued. Discussion  was  allowed  in  synagogues. 
Matt.  12.  10;  Luke  4.  21-24;  John  6.  59.— ^a- 
cobson.  Out  of  the  Scriptvires — What  we  read 
of  as  occurring  in  the  Pisidian  Antioch  (chap. 
13.  14, 15)  was,  we  may  believe,  now  reproduced. 
That  he  was  allowed  to  preach  for  three  Sab- 
baths in  succession  shows  the  respect  commanded 
by  his  character  as  a  rabbi,  and,  it  may  be,  by 
his  earnest  eloquence. — E.  H.  Plumptre. 

3.  Opening  and  alleging— The  latter  word 
is  used  in  the  sense  of  bringing  foward  proofs, 
and  the  two  words  imply  an  argument  from  the 
prophecies  of  the  Messiah,  like  in  kind  to  that 
at  the  Pisidian  Antioch.  In  the  intervals  be- 
tween the  Sabbaths,  the  apostle  worked,  as 
usual,  for  liis  livelihood ;  probably,  of  course,  as 
a  tent-maker.  2  Thess.  3.  8. — Plumptre.  That 
Christ  must  needs  have  suffered  [Eev.  Ver., 
That  it  behooved  the  Christ  to  suffer,  and  to  rise 
again.]  —  Unfolding  two  great  points  in  order ; 
namely,  there  was,  according  to  the  Scriptures, 
to  be  a  suffering,  dying,  and  risen  Messiah ; 
and,  second,  that  our  Jesus  has  perfectly  filled 
out  that  prophetic  idea,  so  that  Jesus  is  truly  the 
long-e.xpected  Christ— Messiah.  To  the  Jews  a 
glorious  Messiah  was  far  more  welcome  than  a 
suffering.  A  conquering  Messiah  is,  indeed,  far 
more  copiously  described  by  the  prophets,  but  a 
Buffering  Messiah  is  shadowed  by  the  entire  sys- 
tem of  piacular  sacrifices. —  Whedon.    Jesus  .  .  . 


Kevised  Version. 

reasoned  with  tliem  from  the   script- 

3  ures,  opening  and  alleging,  that  it 
behoved  the  Christ  to  suffer,  and  to 
rise  again  from  the  dead;  and  that 
this  Je'sus,  whom,  said  he,  I  proclaim 

4  unto  you,  is  tlie  Christ.  And  some 
of  them  were  persuaded,  and  consorted 
M'ith  Paul  and  Si'Ias;  and  of  the 
devout  Greeks  a  great  multitude,  and 

5  of  the  chief  women  not  a  few.     But 


is  Christ — The  meaning  is  obvious:  the  per- 
son Jesus  is  the  Messiah  who,  according  to  the 
Scriptures,  was  to  suffer  and  rise  again. — 
Gloag. 

The  Old  Testament  he  treated  as  a  nut.  He 
broke  the  shell,  opened  out  the  kernel,  and  pre- 
sented it  as  food  to  the  hungry.  The  Jews  were 
like  little  children  who  had  a  fruit-tree  in  their 
garden,  their  father's  legacy.  The  children  had 
gathered  the  nuts  as  they  grew,  and  laid  them  up 
with  reverence  in  a  store-house ;  but  they  knew 
not  how  to  break  open  the  shell,  and  so  reach  the 
kernel  for  food.  Paul  acts  the  part  of  elder  broth- 
er to  these  Uttle  ones.  He  skillfuUy  pierces  the 
crust  and  extracts  the  fruit,  and  divides  it  among 
them.— ^rnot. 

4.  Some  of  them  believed — Some,  that  is, 
of  the  synagogue  worshipers ;  mainly  the  prose- 
lytes, not  the  Hebrews  by  birth.  Consorted 
with  Paul  and  Silas — Cast  in  their  lot  with 
Paul  and  Silas  ;  not  only  accepted  theoretically 
their  interpretation  of  prophecy,  but  practically 
adopted  the  Christian  life  with  all  the  dangers 
which  such  a  course  entailed. — L.  Abbott.  The 
devout  Greeks  —  These  were  Gentiles,  who, 
tired  of  idolatry,  had  adopted  the  worship  of 
Jehovah,  and  attended  the  services  of  the  syna- 
gogue; but  had  not  received  circumcision  as 
proselytes  to  the  Jewish  Church.  They  were 
called  "  proselytes  of  the  gate,"  i.  e.,  those  with- 
out the  door  of  the  Church.  Chief  women — In 
every  age,  women  have  been  interested  in  relig- 
ion more  numerously  than  men.  And  in  the 
Roman  world,  wherever  there  was  a  synagogue, 
were  found  many  women,  especially  those  of  the 
higher  classes,  who  regularly  attended  the  serv- 
ices, and  were  recognized  as  worshipers  of  God. 
Many  of  them  became  proselytes,  and  from  their 
zeal  in  the  Jewish  faith  exercised  great  influ- 
ence. The  women  worehiped  in  the  synagogue 
in  a  latticed  gallery,  where  they  could  see  and 
hear,  but  remain  unseen. 


Feb.  24,  1884. 


LESSON  VIII. 


Acts  17.  1-14. 


Authorized  Version. 

5  But  the  Jews  which  believed  not, 
moved  with  envy,  took  unto  tliem  cer- 
tain lewd  fellows  of  the  baser  sort,  and 
gathered  a  coin])any,  and  set  all  the  city 
on  an  uproar,  and  assaulted  the  house 
'of  Ja'son,  and  sought  to  bring  them 
out  to  the  people. 

6  And  wlicn  they  found  them  not, 
they  drew  Ja'son  and  certain  brethren 
unto  the  rulers  of  the  city,  crying,  These 
•  that  have  turned  the  world  upside 
down  are  come  hither  also; 

7  Whom  Ja'son    hath   received:    and 


iKom.  16.  21. 6]  Kings  13.  17;  chap.  16. 


5.  Moved  with  envy  [Rev.  YtiT.,jealou^j.] 
— At  secui;;  the  adherence  of  persous  of  rank  bc- 
coiiiiug  Christians,  by  wliich  the  Jewish  influ- 
ence was  undermined.-  Whedoii.  Certain  lewd 
fellows  of  the  baser  sort  [Kev.  Ver.,  Vile  fel- 
lows of  the  rabble.] — Literally,  of  men  out  of  tJie 
markets,  or  louii(]ers  in  the  forum ;  such  per- 
bons  iw  are  every-where  known  to  be  the  scum 
of  the  population. — Alford.  Owing  to  the  dis- 
honor in  which  manual  pursuit-s  were  held  in 
ancient  days,  every  large  city  had  a  superfluous 
population  of  worthless  idlers — clients  who  lived 
on  the  doles  of  the  wealthy,  flatterers  who  fawned 
at  the  feet  of  the  influential,  the  lazaroni  of 
streets,  mere  loafers  and  loiterers,  the  hangers- 
on  of  forum,  the  daquers  of  law-courts,  the 
scum  that  gathered  about  the  shallowest  outmost 
waves  of  civilization. — Farrar.  Assavilted  the 
liOTise  of  Jason — With  whom  the  apostle  and  his 
companions  were  staying  as  guests.  He  has  been 
identified  with  Jason,  mentioned  in  Rom.  16.  21, 
whom  Paul  calls  one  of  his  kinsmen.  If  so,  he 
must  have  removed  to  Corinth,  from  which  city 
the  Epistle  to  the  Romans  was  written.  The 
name,  however,  was  common,  so  that  such  an 
identification  is  extremely  doubtful ;  and,  as  a 
general  rule,  all  such  identifications  are  to  be 
discountenanced. — Gloag.  To  bring  them  out 
to  the  people— Thessalonica  was  a  free  Greek 
city,  and  the  Jews  accordingly,  in  the  first  in- 
stance, intended  to  bring  the  matter  before  the 
popular  ecclesia,  or  assembly. — Plumptre. 

Observe  the  unscrupulousness  of  religious  ani- 
mosity. The  Jews  invite  the  co-operation  of  the 
heathens,  and  of  tlie  lowest  class  of  the  heathens ; 
they  throw  the  whole  city  into  tumult;  they  present 
what  they  know  to  be  a  false  charge ;  they  apos- 
tatize ft-om  their  own  faith  in  repudiating  a  Mes- 
siah, and  demanding  the  punishment  of  one  of 
their  own  nation  for  preaching  that  kingdom  of 


Revised  Version. 

the  Jews,  being  moved  with  jealousy, 
took  unto  then)  certain  vile  fellows  of 
the  rabble,  and  gathering  a  crowd, 
set  the  city  on  an  uproar;  and  assault- 
ing the  house  of  Ja'son,  they  sought 
to  bring  them  forth  to   the   people. 

6  And  when  they  found  them  not,  they 
dragged  Ja'son  and  certain  brethren 
before  the  rulers  of  the  city,  crying. 
These  that  have  turned  Mhe  world 
upside    down   are    come  hither  also; 

7  whom  Ja'son  hath  received  :  and  these 


God  which  was,  and  still  Is,  the  stay  and  hope  of 
the  devout  Jew  in  his  exile.— Z.  Abbott. 
6,  7.  Found  them  not — Probably,  anticipat- 
ing the  mob,  Paul  and  his  attendants  withdrew 
to  some  other  house.  The  rulers  of  the  city 
— Literally,  "  to  the  politarchs."  It  is  to  be  ob- 
served that  the  chief  magistrates  of  Thessalonica 
are  here  called  by  a  title  different  from  that  of 
the  chief  magistrates  of  Philippi,  and  this  differ- 
ence corresponds  with  the  difi'erent  characters 
of  the  cities.  Philippi  was  a  Roman  colony, 
{colonia,)  and  hence  its  magistrates  resembled 
those  at  Rome,  and  were  qsW&A  prcetores,  duum- 
viri, whereas  Thessalonica  was  not  a  Roman 
colony,  but  a  "  tree  city,"  {urbs  libera,}  and 
was  governed  by  its  own  rulers,  and  hence  its 
chief  magistrates  were  called  politarchs,  city 
rukrs.  It  is  a  very  remarkable  and  striking  co- 
incidence that  this  rare  word  is  seen  to  this  day 
on  an  inscription  upon  an  arch  at  Thessalonica. 
There  the  names  of  the  politarchs  of  Thessalo- 
nica are  mentioned,  seven  in  number,  thus  prov- 
ing the  extreme  accuracy  of  Luke  in  using  this 
tenn  to  denote  the  magistrates  of  that  city.  The 
arch  is  by  competent  antiquarians  thought  to 
have  been  built  in  commemoration  of  the  vic- 
tory of  Philippi,  and  if  so,  was  standing  when 
Paul  was  at  Thessalonica.— (r^oap'.  Turned 
the  world  upside  down— Their  exaggerated 
statement  respecting  Paul  and  Silas,  in  the  In- 
tro iuction  to  their  charge  against  Jason  and  the 
rest,  affords  striking  evidence  of  the  wide-spread 
and  deep  impression  made  by  the  Gospel  in  the 
few  years  of  Paul's  ministry.  —  J.  G.  Butler. 
There  is  more  truth  in  this  hyperbole  than 
they  suppose.  The  world  is  wrong  side  up, 
and  needs  to  be  turned  upside  down  to  be 
brought  right  side  up. —  Whedon.  "WTiom  Ja- 
son hath  received— Paul  and  Silas  were,  it 
seems,  his  guests.  Possibly  the  converts  assem- 
67 


Acts  17.  1-14. 


LESSON  VIII. 


First  Quarter. 


Authorized  Version. 

these  all  '  do  contrary  to  the  decrees  of 
Ce'sar,  saying  ^that  there  is  another 
king,  one  Je'sus. 

8  And  they  troubled  the  people  and 
the  rulers  of  the  city,  when  they  heard 
these  things. 

9  And  when  they  had  taken  security 
of  Ja'son,  and  of  the  other,  they  let 
them  go. 

10  And  'the  l)rethren  immediately 
sent  away  Paul  and  Si'las  by  night 
unto  Be-re'a:  who  coming  thither  went 
into  the  synagogue  of  the  Jews. 

11  These  were  more  noble  than  those 
in  Thes-sa-lo-ni'ca,  in  that  they  received 
tlie.word    witli    all   readiness   of  mind, 


Ezra  4.  12;  Dan.  3. 


bled  for  woi'ship  in  his  house. — Jacobsori.  Con- 
trary to  the  decrees  of  Cesar— The  emperor 
at  Kome,  ruling  over  all  the  world.  There  is 
another  king — This  charge  here  corresponds 
to  tliat  presented  before  Pilate  against  Jesus. 
Luke  23.  2;  John  19.  12.  Not  improbably 
the  report  of  that  accusation  had  reached  the 
Jews  at  Tliessalonica,  and  was  borrowed  by 
them  for  this  occasion.  Some  color  was  given 
to  it  by  the  peculiar  character  of  Paul's  preach- 
ing at  Tliessalonica,  in  which  Christ's  kin;,'ly 
character,  second  advent,  and  final  kingdom 
upon  the  earth  appear  to  have  been  prominent. 
— Z.  Abbott.  It  is  not  improbable  that  the  title 
Lord,  so  frequently  given  by  Christians  to  their 
great  Master,  may  have  given  occasion  to  such  a 
charge. — Gloag. 

8,  9.  They  troubled  the  people— The  poli- 
tarchs  feared  a  tumult,  the  people  feared  the 
Eomans. — Kuinoel.  And  the  rulers — The  ac- 
cusation was  artfully  made ;  it  was  one  into 
which  it  behooved  the  city  rulers  to  inquire ; 
whereas,  if  the  Jews  had  accused  them  merely 
of  disturbing  their  mode  of  worship,  the  com- 
plaint would  proliably  not  have  been  listened  to. 
— GJoag.  Taken  security — That  there  should 
be  no  violation  of  the  public  peace,  and  that 
those  persons  who  had  been  alleged  as  the  cause 
of  this  disturbance  should  quit  the  city. — Nean- 
der.  Jason,  and  of  the  other — It  is  clear  fi-om 
1  Thess.  1.  6  ;  2.  14,  that  Paul  and  Silas  were 
not  the  only  sufferers.  The  Gentile  converts 
were  exposed  alike  to  the  violence  of  their  own 
countrymen  and  to  the  malice  of  the  Jews. — 
Plumptre.  They  let  them  go— The  conduct 
of  the  magistrates  of  Tliessalonica  appears  in  a 
favorable  light  when  compared  with  that  of  the 


Revised  Version. 

all    act    contrary   to    the  decrees   of 
Cae'sar,  saying  that  there  is  another 

8  king,  one  Je'sus.  And  they  troubled 
the  multitude  and  the  rulers  of  the 
city,  when  they  heard  these  things. 

9  And  when  they  had  taken  security 
from  Ja'son  and  the  rest,  they  let 
them  go. 

10  And  the  brethren  immediately 
sent  away  Paul  and  Si'las  by  night 
unto  Be-rse'a:  who  when  they  were 
come  thither  went  into  the  synagogue 

11  of  the  Jews.  Now  these  were  more 
noble  than  those  in  Thes-sa-lo-ni'ca, 
in  that  they  received  the  word  with 
all  readiness  of  mind,  examiniuo-  the 


magistrates  of  Philippi  in  similar  circumstances. 
— Gloag. 

10.  The  brethren  .  .  .  sent  away  — Al- 
though Paul  and  Silas  were  not  compelled  to  de- 
part, yet  the  safety  of  the  Christians  at  Thessa- 
lonica,  who  had  become  surety  for  them,  would 
be  endangered  by  their  presence,  as  the  disturb- 
ance might  be  renewed  by  the  Jewish  faction. 
—  Gloag.  Paul  and  Silas — Timotheus  appar- 
ently remained  behind,  partly  to  help  the  Thes- 
salonian  converts  under  their  present  trials, 
partly  to  be  able  to  bring  word  to  Paul  as  to 
their  condition.— P^«?«j9<re.  Unto  Berea— Its 
former  name  was  Phertea,  but  pronounced  by 
the  Macedonians  Berea,  afterward  it  was  called 
Irenopolis,  "the  city  of  peace."  Little  noticed 
by  ancient  writers,  it  does  not  appear  to  have 
been  a  place  of  much  consequence.  It  is  now  a 
town  of  the  second  rank  in  European  Turkey, 
containing  a  population  of  about  20,000,  and  is 
known  by  its  most  ancient  name,  Phersea,  cor- 
rupted into  Verria,  or  Kara-Verria.  —  Gloag. 
Into  the  synagogue— The  worship  of  believers 
in  God  and  in  the  Scripture  eveiy-where  paved 
the  way  to  instruction  in  the  faith  of  Christ. 

11.  These  were  more  noble— The  word  for 
noble  (literally,  well-born.,  as  m  1  Cor.  1.  26) 
had,  like  most  words  of  like  origin,  a  wide  lati- 
tude of  meaning.  Here  it  stands  for  the  gener- 
ous, loyal  temper  which  was  ideally  supposed  to 
characterize  those  of  noble  origin. — Plumptre. 
They  received  the  word — One  of  the  very 
few  instances  of  Paul  being  well  received  by 
his  countrymen,  for  whose  spiritual  welfare  he 
yearned  so  earnestly.  Eom.  9.  Z.  —  Jacobson. 
Readiness  of  mind — A  willingness  to  consider, 
and,  if  true,  to  receive  it.     Observe,  their  readi- 


Feb.  24,  1884. 


LESSON  VIII. 


Acts  17.  1-14. 


AuthoriEed  Version. 

and    searched    '"  the    IScriptures     daily, 
whether  tliose  thin«rs  were  so. 

12  Tlu'iTfori'  inuiiy  of  tliem  believed  ; 
also  of  honounilije  woincu  which  were 
Greeks,  aud  of  men,  not  u  few. 

13  But  when  the  Jews  of  Thes-sa-lo- 
ni'cji  hiul  knowledjje  tliat  the  word  of 
God  was  jueac  lu'd  of  I'aul  at  Be-rc'a, 
"they  came  tiiillier  also,  anil  stirred  up 
the  people. 

14  .\nd  ''Hhen  immediately  the  breth- 
ren sent  away  Paul,  to  go  as  it  were  to 


ness  wjis  not  tlmt  of  a  sujjerstitious  credulity,  as 
tliatof  the  Lyeaonians,  (cliap.  14.  11,)  for  they 
searched  the  Scriptures  daily  to  see  whether 
these  things  were  so.  They  illustrate  Paul's  di- 
rectioiLS  to  the  Tliessaloiiiaiis.  1  Thcss.  5.  21.— Z. 
Abbott.  Searched  the  Scriptures— Tlicy  com- 
jiared  what  I'aul  said  wiili  tlic  Si-iiptuies  of  the 
Old  Testament,  and  especially  the  life  aud  suf- 
ferings of  Jesus  with  the  words  of  the  prophets ; 
and,  seeing  the  corresi^ndence,  they  came  to  the 
conclusion  tJiat  this  Jesus  whom  Paul  preaelied 
mito  them  was  the  Messiah. — Gloag.  These  two 
qualities  are  distinct  from  each  other,  and  yet 
are  so  hound  toirether  as  to  constitute  a  pair. 
The  one  is  a  tender,  child-like  receptiveuess  for 
revealed  truth ;  the  other  is  a  manly  indepen- 
dence of  judgment.  Their  hearts  drank  in  read- 
ily the  water  of  life  ;  hut  their  understandings 
eifted  the  doctrines  that  were  preached,  aud  tried 
them  by  the  law  and  the  testimony. —  Arnot. 
These  things— Namely,  tlie  doctrine  of  verse  3, 
which  Paul  and  Silas  preached  here  also. — 
Alford. 

The  Berean  converts  have  naturally  been  re- 
garded, esi)eclally  ainonp  those  w)io  urge  the 
duty,  or  claim  the  ripht,  of  private  juilpment,  as 
a  representative  Instance  of  the  right  relations  of 
reason  and  faith,  occupying  a  middle  position  be- 
tween credulity  and  skepticism,  to  be  repro- 
duced, mutatis  mutandu^,  according  to  the  dif- 
ferent aspects  which  each  presents  In  successive 
ages.— Plumptre. 

12.  Many  of  them  believed — These  were 
not,  as  some  think,  Hellenistic  Jews,  but  partly 
proselytes  and  devout  Gentiles  who  heard  Paul 
preach  in  the  synagogue,  and  partly  heathens 
converted  to  Christianity  by  the  more  private 
discourses  of  the  apostle. — (iloag.  Honorable 
■women  —  Women  belonging  to  the  higher 
classes,  as  in  verse  4.  [Rev.  Ver.,  Greek  women 
<^  honorable  estaU.]     Greeks  — Greek  prose- 


Be  vised  Version, 
scriptures  daily,  whether  these  things 

12  were  so.  Many  of  them  therefore 
believed  ;  also  of  the  Greek  women 
of    honourable   estate,   and    of   men, 

13  not  a  few.  But  wiien  the  Jews  of 
Thes-sa-lo-ni'ca  had  knowledge  that 
the  word  of  God  was  proclaimed  of 
Paul  at  Be  ne'a  also,  they  came 
thither     likewise,     stirring    up    and 

14  troubling  the  multitudes.  And  then 
immediately  tiie  brethren  sent  forth 
Paul  to  go  as  far  as  to  the  sea:  and 


lytes ;  heathens  would  not  have  searched  the 
Jewish  Scriptures  for  evidence  of  Paul's  message. 
—L.  Abbott. 

The  most  prominent  and  Invariable  cause  of 
infldelity  Is  found  In  the  fact  that  men  will  not 
investigate  the  Scriptures.  Many  Infldels  have 
confessed  that  they  had  never  carefully  read  the 
New  Testament.  Thomas  Paine  confessed  that 
he  wrote  the  first  part  of  the  '*  Age  of  Reason  " 
without  having  a  Bible  at  hand,  and  without  Its 
being  possible  to  procure  one  where  he  then  was, 
(in  Paris.)  "I  had,"  says  he,  "neither  Bible 
nor  Testament  to  refer  to,  though  I  was  writing 
against  both ;  nor  could  I  procure  any."— Barnes. 

13.  The  Jews  .  .  .  came  thither — Believers 
seldom  labor  with  as  much  zeal  for  the  truth  as 
the  ungodly  exhibit  in  opposing  it ;  for  the  path 
of  the  former  leads  upward,  and  is  difficult;  that 
of  the  latter  descends,  and  is  easy. — Quesnel. 
Stirred  up — In  the  original  a  strong  word,  fig- 
urative of  the  action  of  a  storm  upon  the  sea. 
1  Thess.  2.  15,  has  been  thought  to  refer  to  this 
action  of  the  Jews.  They  were  numerous  and 
influential  in  Berea. — Jacobson. 

14.  Sent  away  Pavil— Paul  would  gladly 
have  now  returned  to  visit  his  dear  Thessa- 
lonian  Church,  but  "  Satan,"  instigating  his 
Jewish  foes,  "hindered"  him,  and  he  diverges 
still  farther  to  the  south-east. —  Whedon.  To  go 
as  it  were  to  the  sea  [Rev.  Ver.,  as  far  as  to 
tlie  8ea:\ — The  English  version  conveys  the  im- 
pression that  the  movement  was  a  feint  in  order 
to  baffle  the  pursuers.  Many  of  the  better  MSS., 
however,  give  "as  far  as  the  sea;"  and  this  is, 
probably,  the  meaning  even  of  the  reading  fol- 
lowed by  the  Authorized  Vei-sion.  The  absence 
of  any  mention  of  places  between  Berea  and 
Athens  (as,  e.  g.,  Amphipolis  and  ApoUonia  are 
mentioned  in  verse  1)  is  presumptive  evidence 
that  Paul  actually  traveled  by  sea,  and,  rounding 
the  promontory  of  Suuium,  entered  Athens  by 

69 


Acts  17.  1-14. 


LESSON  VIII. 


First  Quarter. 


Authorized  Version. 

the   sea:    but    Si'las    and    Ti-mo'the-us 
abode  there  still. 


the  Piraeus. — Plumptre.  The  distance  between 
Berea  and  Athens  by  land  is  250  Eoman  miles, 
and  would  have  occupied  about  twelve  days ; 
whereas  three  days  would  have  sufficed  for  the 
voyage  by  eea ;  and  it  is  natural  to  suppose  that 
Paul  would  take  the  most  expeditious  mode  of 
traveling. — Gloag.  Silas  and  Timotheus  re- 
main to  cherish  the  infant  Church.  Yet  a  charge 
is  left  for  them  to  follow,  as  soon  as  may  be,  the 
apostle  to  Athens.  This  they  failed  to  do.  Paul 
had  to  stand  up  single  and  alone  in  Athens,  but 
was  joined  by  Silas  and  Timothy  at  Corinth. 
Chap.  18.  5.—  WhedoJi. 

Authorities  to  be  Consulted. 
See  on  Lesson  I,  and  Farrar,  chap.  xxvi.  Co- 
nybeare  and  Howson,  chap.  ix.  Lesson  Helps 
for  1877,  Third  Quarter.  Monday  Club,  1877, 
p.  290.  Sermons  by  C.  Spurgeon,  (Series  5,) 
Tlie  World  turned  Upside  Down ;  Talmage, 
Eevelation;  J.  B.  Komeyn,  The  Example  of 
the  Bereans ;  Dr.  Emmons,  The  Eight  of  Private 
Judgment.  Foster's  Cyclopedia  of  Illustrations, 
[numbers  marked  with  a  star  refer  to  poetical 
illustrations,]  ver.  2:  *240,  349;  3:  655,  663, 
*3233  ;  5  :  11533  ;  6  :   24,  8383  ;  11 :  *247,  6812. 

Practical  Thoughts. 
[helps  to  the  gospel.] 

1.  The  worship  on  the  Sabbath  has  ever  been 
found  a  help  to  the  Gospel,  by  its  opportunity 
of  preaching  the  truth  to  thoughtful  and  wor- 
shiping people.  Vers.  1,  2. 

2.  The  Scriptures  of  the  Old  Testament  give 
help  to  the  Gospel  by  their  foreshadowings  of 
Jesus  as  the  Messiah.  Vers.  2,  3. 

3.  The  story  of  the  Saviour's  life,  death,  and 
resurrection  is  a  mighty  help  to  the  Gospel,  by 
inspiring  conviction  of  its  truth.  Ver.  3. 

4.  Association  with  the  disciples  of  Jesus  helps 
the  progress  of  the  Gospel,  by  its  examples  and 
Instruction.  Ver.  4. 

5.  The  patient  endurance  of  trial  helps  the 
Gospel,  by  showing  faith  and  love  triumphant 
over  all  obstacles,  and  winning  hearts.  Vers. 
5-9. 

6.  The  patient  search  of  the  Scriptures  ever 
proves  a  help  to  the  Gospel,  resulting  in  well- 
grounded  faith.  Vers.  11,  12. 

Sermon  Outline. 

Thessalonica  and  Berea  were  two  neighboring 

cities.    Their  people  were  almost  Identical  in  race 

and  civilization.    In  both  of  them  there  were  col- , 

70 


Kevised  Version. 

Si'las    and    Tim'o-thy    abode    there 

still. 


onles  of  Jews,  possessing  synagogues  and  sustain- 
ing the  worship  of  the  God  of  their  fathers,  and 
obedient  to  the  Mosaic  rites  and  ceremonies.  They 
were  alike  in  the  possession  of  the  Old  Testament 
Scriptures,  which  they  reverently  regarded  as  the 
revealed  will  of  God. 

Paul,  in  the  course  of  his  ministry,  found  himself 
in  the  city  of  Thessalonica.  The  doors  of  the  Jew- 
ish synagogue  were  opened  to  him,  and,  as  was  his 
custom,  he  commenced  to  preach  the  Gospel. 

He  rehearsed  the  facts  in  connection  with  the 
life,  sufferings,  and  resurrection  of  Christ,  and 
proved  from  the  Old  Testament  Scriptures  that  all 
the  prophecies  concerning  the  promised  and  long- 
expected  Messiah  had  found  their  complete  ful- 
nilment  In  Jesus  of  Nazareth.  A  few  of  the  Jews 
and  many  of  the  Greeks,  and  among  them  some 
of  the  prominent  people  of  the  city,  accepted  the 
apostle's  demonstration  and  believed  in  Christ. 

The  unbelieving  Jews  excited  a  storm  of  perse- 
cution, and  Paul  was  driven  from  the  city. 

Leaving  Thessalonica,  he  fled  to  Berea,  and,  un- 
der almost  precisely  the  same  circumstances  as  at 
the  former  place,  he  preached  Christ  in  the  syna- 
gogue of  the  Berean  Jews.  The  text  says  of  them 
that  "  they  were  more  noble  than  those  in  Thessa- 
lonica, in  that  they  received  the  word  with  all 
readiness  of  mind,  and  searched  the  Scriptm-es  daily 
whether  those  things  were  so." 

It  is  not  an  impossible  thing  to  know  the  truth  ; 
especially  is  this  the  case  in  regard  to  the  fun- 
damental principles  of  the  Gospel,  since  they  are 
either  historical  or  experimental. 

The  Bereans  constitute  a  type  of  thinkers  and 
Investigators  worthy  of  all  commendation.  The 
spirit  and  action  of  the  Bereans  has  given  them  a 
most  enviable  fame. 

Their  name  Is  borne  to-day  by  one  of  the  grand- 
est and  most  remarkable  movements  in  the  relig- 
ious and  Intellectual  activity  of  modern  times. 

The  Thessalonlans  constitute  a  type  of  thinkers 
unworthy  of  imitation.  They  refused  to  listen  ; 
they  would  not  investigate  ;  they  answered  reason 
and  argument  with  physical  abuse  and  persecution. 
They  are  the  prototypes  of  papal  inquisition  and 
modern  infidels. 

The  Gospel,  the  history  of  redemption,  the  plan 
of  salvation,  the  demonstration  of  Jesus'  Messiah- 
ship,  the  offer  of  life  on  the  simple  conditions  of 
repentance  toward  God  and  faith  in  the  Lord  Jesus 
—this  was  the  message  proclaimed  by  Paul  to  both 
Thessalonlans  and  Bereans.  The  first  took  no 
pains  to  Investigate  the  claims  of  the  Gospel,  nor  to 
examine  the  foundations  upon  which  those  claims 
rested.  The  latter  were  willing  and  anxious  to  do 
both.  Four  things  prevent  men  seeking  after  the 
truth : 

a.  The  natural  perversity  of  the  unregenerate 
\.Continvi£,A  on  page  310.] 


March 


1884. 


LESSON   IX. 


Acts  17.  22-34, 


A.  D.  52.] 


LESSON  IX. 

Paul  at  Atiikns.— Acts  17.  22-34. 


[March  2. 


GOLDBIV  TEXT.— In  him  we  live,  and  move,  and  have  our  being.— Acts  17.  28. 

Time.— A.  D.  5J.    For  rulers,  see  Lesson  I. 

PLACE.— Athens  in  Greete.    See  Descriiitive  Index. 

CoNNKCTiNo  Links.— (1)  Paul's  lourney  to  Athens.  Acts  17.  15.    (2)  Paul's  discussions  with  the  Athe- 
nians. Acts  17.  16-21. 

l.NTKODUCTio.N.— Sailing  from  Diura,  the  apostle  would  look  a  repretful  farewell  upon  the  distant 
mountain  tops  of  Thessalonica  ;  and,  more  near,  the  snowy  Mount  Olympus,  the  mythical  home  of  the 
Houieric  gods,  would  recede  from  sight.  He  would  sail  by  Thermopyhe, 
where  Leonidus,  with  his  three  hundred,  died  for  Grecian  liberty;  and 
Marathon,  where  Miltliides  repelled  the  invading  Persian.  Finally,  after 
probably  about  three  days'  sail,  he  sweeps  round  into  the  Plra?us,  the 
celebrated  harbor  of  Athens,  and  debarks  to  visit  her  streets.  To  the  cult- 
ured mind  few  passages  in  the  history  of  tlie  Church  are  more  interest- 
ing or  full  of  suggestions  than  this  contact-point  between  Christianity 
and  classicism.— D.  D.  Wltiilon.  Paul  ««  Mars  Hill.— The  remark- 
able speech  which  follows  can  only  be  fully  understood  by  taking  into 
consideration  the  position  in  which  Paul  was  placed.  His  audience 
consisted  of  the  wise  and  learned  of  Athens— the  philosophers  of  the 
Grecian  schools.  He  takes  as  his  te.xt  the  Inscription  on  an  altar  which 
he  saw,  "  To  an  Unknown  God ;  "  and  from  this  he  proclaims  the  true  God  as  the  Creator  and  Preserver 
of  the  world,  and  of  all  things  therein.  Surrounded  with  splendid  t«mples,  he  asserts  the  folly  of  think- 
ing that  the  Godhead  resides  in  temples  made  with  hands ;  and  pointing  to  those  magnificent  statues 
In  his  Immediate  neighborhood,  he  exclaims,  "  We  ought  not  to  think  that  the  Godhead  is  like  to  gold, 
or  silver,  or  sti>ne,  to  an  image  of  art,  or  the  device  of  a  man."  And  having  thus  asserted  the  majesty  of 
God,  and  man's  dependence  upon  him— the  great  truths  of  natural  religion— he  proceeds  to  the  message 
with  which  he  was  peculiarly  intrusted,  the  call  to  repentance,  the  future  judgment,  and  the  resurrec- 
tion, when  he  is  interrupted,  and  his  speech  left  unfinished. —Gfoai^. 


Authorized  Version. 

22  Then  Paul  stood  in  the  midst  of 
.Mars'  hill,  and  said,  Ye  men  of  Ath'ens, 
I  perceive  that  in  all  things  ye  are  'too 
superstitious. 


22.  In  the  midst  of  Mars  TTin  [Rev.  Ver., 
i?i€  Ar(opagw.]—The  Areopagus,  or  Mars  Hill, 
was  a  rocky  eminence  to  the  west  of  the  Acrop- 


olis. It  was  so  called  from  the  legend  of  the 
trial  of  Mars  for  the  murder  of  the  son  of  Nep- 
tune.   It  is  much  lower  than  the  Acropolis, 


Eevised  Version. 

22       And  Paul  stood  in  tlie  midst  of  the 
A-re-op'a-gus,  and  said, 

Ye  men  of  Ath'ens,  in  all  things  I 
perceive  that  ye    are  somewhat  '  su- 


being  only  sixty  feet  above  the  valley.  This 
was  the  meeting-place  of  the  illustrious  Senate 
of  Athens,  who  were  in  consequence  called  Are- 
opagites.  They  sat  in  the  open  air,  and  their 
stone  seats  may  still  be  discerned  on  the  Are- 
opagus. The  court  was  composed  of  the  noblest 
and  most  virtuous  men  in  Athens.  Although 
the  city  had  now  lost,  m  a  great  measure,  its 
independence,  yet  being  a  free  city,  it  was 
governed  by  its  own  laws ;  so  that  under  the 
Romans  the  council  of  the  Areopagus  was  still 
a  constituted  court,  invested  with  considerable 
powers.  It  was  before  this  court  that  Socrates 
was  tried  and  condemned. — Gloag.  Ye  men  of 
Athens— The  usual  fomi  of  address  employed  by 
their  orators. — GIomi.  Ye  are  too  supersti- 
tious (Kev.  Ver.,  someivhat  superstitious.) — Car- 
rying  your  religious  reverence  very  far  ;  an  iu_ 
stance  of  which  follows,  in  that  they,  not  con- 
71 


Acts  17.  22-34. 


LESSON  IX. 


First  Qitartkb. 


Authorized  Version. 

23  For  as  I  passed  by,  and  beheld 
your  •>  devotions,  I  found  an  altar  with 
this  inscription,  ^  TO  THE  UNKNOWN 
GOD.  Whom  therefore  ye  ignorantly 
worship,  him  declare  I  unto  you. 

24  God  '  that  made  the  world  and  all 
things  therein,  seeing  that  he  is  *  Lord 
of  heaven  and  earth,  dvvelleth  ^  not  in 
temples  made  with  hands; 


tent  with  worshiping  named  and  known  gods, 
worshiped  even  an  unknown  one.  Blame  is 
neither  expressed,  nor  even  implied ;  but  their 
exceeding  veneration  for  religion  laid  hold  of  as 
a  fact,  on  which  Paul,  with  exquisite  skill,  en- 
grafts his  proof  that  he  is  introducing  no  new 
gods,  but  enlightening  them  with  regard  to  an 
object  of  worship  on  which  they  were  confessed- 
ly in  the  dark. — Alford.  The  Scriptures  here 
recognize  a  certain  religionism  of  the  heathen  as 
something  good ;  and  if,  in  our  overpowering 
zeal,  we  are  not  willing  to  acknowledge  this,  the 
full  force  of  this  discourse  of  Paul  must  be  hid- 
den from  us. — Slier. 

23.  As  I  passed  by  [Eev.  "Ver.,  passed  along'] 
and  beheld  your  devotions  [Eev.  Ver.,  ob- 
served the  objects  of  your  worship.} — Your  sacred 
things  ;  not,  as  in  our  vei-sion,  "  your  devo- 
tions." The  word  denotes  all  objects  of  their 
worship  —  their  temples,  altars,  and  images. — 
Gloag.  An  altar  with  this  inscription,  TO 
THE  UNKNOWN  GOD  (Eev.  Ver.,  ati  un- 
known god.] — That  there  was  at  least  one  altar  at 
Athens  with  this  inscription  would  appear  histor- 
ically ceitain  from  this  passage  itself,  even  though 
other  testimonies  were  wanting,  since  Paul  ap- 
peals to  a  fact  of  his  own  observation,  aTid  that, 
too,  in  the  presence  of  the  Athenians  themselves. 
—Meyer.  We  are  told  that  there  were  at  Ath- 
ens altars  erected  to  unknown  gods.  Thus,  Phi- 
lostratus  says.  At  Athe7is,  where  are  built  altars 
to  unknown  gods.  And  Pausanias  says,  in  his 
description  of  Attica,  that  altars  of  unknown 
god~^  ^yere  in  the  Phaleric  harbor  of  Athens.  The 
language  does  not  unequivocally  decide  whether 
each  single  altar  was  devoted  to  a  single  unknown 
god,  or  to  several,  or  all.  But,  first,  we  learn 
by  these  passages,  at  any  rate,  that  the  Athe- 
nians did  erect  altars  to  unknown  divine  pow- 
ers ;  and,  second,  we  may  then  fairly  allow  the 
apostle's  word  to  decide  for  the  singular.  — 
Whedon.  ■NAThom  therefore  [Eev.  Ver.,  i\liat 
therefore  ye  worship  in  ignorance,  this  set  I  forth 


Bevised  Version. 

23  perstitious.  For  as  I  passed  along, 
and  observed  the  objects  of  your  wor- 
ship, I  found  also  an  altar  with  this 
inscription,  ''to  an  unknown  god. 
What  therefore  ye  worship  in  igno- 
rance,   this    set    I   forth    unto    you. 

34  The  God  that  made  the  world  and 
all  things  therein,  he,  being  Lord  of 
heaven  and    earth,    dwelleth    not  in 

25  ^temples  made  with  hands;  neither 


a  Or,  TO  THE  UNKNOWN  GOD.- 


Or,  sanctuariet. 


unto  J/OM.J— Paul  does  not  exactly  identify  the 
true  God  witli  the  unknown  god  to  whom  the 
altar  was  inscribed  ;    but  draws   the  inference 
that  the  Athenians,  besides  the  known  gods, 
recognized  something  divine  to   be  worshiped 
which  was  different  from  them.      And  justly 
might  Paul  make  this  application  :   Ye  worship 
an   unknown  god;    ye  thus  acknowledge  tliat 
there  is  a  divinity  Mhom  you  know  not;  uow 
such  a  divinity  do  I  declare  to  you. — Gloag. 
Paul  acted  upon  the  tittle  of  rectitude,  the  mere 
shadow  of  a  shade  of  truth,  that  he  found  among 
the  Athenians.     He  viewed  their  devotio)is  be- 
fore he  attempted  to  reform  their  principles,  and 
though,  in  all  he  saw,  he  saw  but  one  object  which 
was  not  wretchedly  wrong,  he  passed  by  the  ac- 
cumulated heaps  of  error  to  make  a  gentle  and 
conciliatory  use  of  that  solitary  atom,  of  abetter 
element.  You  see,  too,  he  had  acquainted  himself 
with  what  was  good  in  their  poets,  and  seizes  the 
opportunity  of  meeting  them  on  their  common 
ground.    Let  the  zealous  Protestants  of  this  day 
act  only  toward  their  fellow  Christians  as  Paul 
acted,  in  this  celebrated  instance,  toward  Pagans. 
—A.  Knox. 

24.  God  [Eev.  Ver.,  The  God.]—k  personal 
being,  not  a  blind  force  or  law  of  nature  ;  not  the 
sum  total  of  natui-e's  laws  personified ;  but  One 
who  exists  independently  of  nature. —  Whedon. 
Paul  begins  with  the  foundation  ;  he  does  not 
preach  Christ  crucified  as  a  Eedeemer  till  he  has 
preached  the  one  only  God  as  Creator. — L.  Ab- 
bott. That  made  the  w^orld — In  a  single  sen- 
tence he  sets  forth  the  fundamental  tenet  of  the 
Christian  religion,  in  contrast  with  Epicurean- 
ism, which  taught  that  there  was  no  God,  and 
that  the  world  was  only  a  happy  accident ;  with 
Stoicism,  which  taught  that  the  world  was  God 
and  God  the  world  ;  and  with  popular  mythol- 
ogy, which  believed  in  as  many  gods  or  god- 
desses as  domains  in  nature  or  political  divisions 
n  the  state. — L.  Abbott.  No  wonder  that  the 
devil,  in  order  to  diffuse  idolatry,  has  blotted 
out  among  all  heathen  nations  the  recognition 


March  2,  1884. 


LESSON  IX. 


Acts  17.  22-34. 


Authorized  Version. 

25  Neither  is  worshipped  with  men's 
hands,  'as  though  he  needed  any  tiling, 
seeing  '  he  giveth  to  all  life,  and  breath, 
and  all  things; 

26  And  hath  made  of  one  blood  all 
nations  of  men  for  to  dwell  on  all  the 
face  of  the  earth,  and  'hath  determined 
the  times  before  appointed,  and  "the 
bounds  (tf  their  habitation; 

27  That  '"they  should  seek  the  Lord, 
if  haply  they  might  feel  after  him,  and 


of  Crtation.  The  true  iloetriuo  of  creutiou  is 
the  I'loper  refutatiim  ot'all  idolatry.— iiVo«. 

25.  Neither  is  worshiped  [lie v.  Ver., 
»ervid]  with  men's  hands — Not  worshiped, 
tlie  Greek  will  not  bear  this  iiieauiiijf,  and  the 
declaniliou  so  rendered  is  not  true.  On  the 
contrai-y,  he  calls  for  worship  from  men's  hands. 
Psn.  29.  2 ;  b9.  7 ;  Isa.  5G.  6,  7  ;  Ilab.  2.  20  ; 
John  4.  23 ;  1  Tim.  2.  8 ;  llcb.  12.  28.  But  this 
worship  is  not  service,  in  it  God  serves  us ;  we 
do  not  serve  him.  The  heathens  brought  costly 
oflerings,  and  food  and  drink,  supposing  that 
tlie  gods  consumed  them ;  this  idea  of  the 
dependence  of  God  on  men,  the  reversal  of  the 
trutJi,  aai  one  common  to  all  heathen  and  hea- 
thenish sj'stcms,  Paul  disclaims  and  disproves. 
Comp.  Psa.  50.  <)_15.— Z.  Abbott.  As  though 
he  needed  any  thing — A  fatal  blow  at  the 
whole  system  of  pagan  rituals,  wliieh  assumed 
that  its  sacrifices  and  incense  gratitied  the  appe- 
tites and  senses  of    the   human-like  deities.— 

W/itdon.  Seeing  he  [Kev.  Ver.,  he  Jiimself] 
giveth— The  fact  that  all  comes  from  God,  and 
is  runstantly  preserved  by  God,  is  a  sufficient 
evidence  that  we  cannot  serve  him  by  giving 
any  thing  to  him.  Comp.  1  Chron.  29.  14. — 
— Z.  Abbott. 

It  Is  very  true  that  Idols  need  the  services  which 
human  hands  can  render ;  there  are,  indeed, 
workshops  to  be  found  in  the  cities  of  India  and 
China,  the  signs  of  which  liear  the  inscription, 
"  Here  old  gods  are  repaired,  and  new  ones 
made."— L€c/i/<r. 

26.  Hath  made  of  one  blood — Paul  intro. 
d  .ces  this  remark  in  opposition  to  the  polythe- 
ism of  the  heathen,  who  regarded  the  different 
nations  as  derived  from  different  sources,  and 
a**  consequently  under  the  superintendence  of 
diflcrent  divinities.  —  (lloag.  Hath  deter- 
mined the  times  before  appointed  [Kev. 
Ver.,  Their  appointed  seasons. \ — In  assigning  to 
the  nations  their  respective  abodes,  he  hath  fixed 


Bevised  Version. 

is  he  served  by  men's  hands,  as  though 
he  needed  any  thing,  seeing  he  him- 
self giveth  to  all  life,  and  breath,  and 

26  all  things;  and  he  made  of  one  every 
nation  of  men  for  to  dwell  on  all  the 
face  of  the  earth,  having  determined 
their    appointed    seasons,    and     the 

27  boundsof  their  habitation;  that  they 
should  seek  God,  if  haply  they 
might   feel  after  him,  and   dnd  him. 


both  the  seasons  of  their  pro.spcrity  and  the  lim- 
its of  their  territory,  that  is,  it  was  he  who  de- 
cided wlien  and  Tmw  long  they  should  flourish, 
and  hcnv  far  their  dominion  should  extend. 
We  have  the  same  idea  exactly  in  Job  12.  23.— 
Hackett.  Boiinds  of  their  habitation— The 
.•special  gifts  of  character  of  each  race— Hebrew, 
thoughts  of  God ;  Greek,  sense  of  beauty  ;  and 
Roman,  sense  of  law ;  and  Teutonic,  truthful- 
ness; and  Keltic,  impulsiveness;  and  Negro, 
docility— have  all  their  special  work  to  do.  All 
local  circumstances  of  soil  and  climate  that  in- 
fluence character  come  under  the  head  of  the 
"  bounds  of  men's  habitation."  All  conditions 
of  time — the  period  at  wliicli  each  race  has  been 
called  to  play  its  part  in  the  drama  of  the 
world's  history — comes  under  the  head  of  the 
"  appointed  seasons." — Plumptre. 

If  we  would  trace  our  descents  we  should  find 
all  slaves  to  come  from  princes,  and  all  princes 
from  slaves.— Seneca. 

If  all  the  leading  variations  of  the  human  fam- 
ily sprang  originally  from  a  single  pair,  a  doc- 
trine against  which  there  seems  to  be  no  sound 
objection,  a  much  greater  lapse  of  time  is  re- 
quired for  the  slow  and  gradual  formation  of 
races,  such  as  the  Caucasian,  Mongolian,  and 
Negro,  than  is  embraced  in  any  of  the  i>opular 
systems  of  chronology.— Sir  Charles  Lyell,  Prin^ 
ciplcs  of  Ocology,  p.  OGO. 

27.  That  they  should  seek  the  Lord— 

The  whole  object  of  the  divine  Providence,  in 
his  dealings  with  nations  as  well  as  with  indi- 
viduals, is  to  bring  them  to  a  knowledge  of  the 
one  true  God.  This  is  the  declaration  of  the 
apostles,  that  it  has  important  bearings  on  the 
Cliristian  conception  of  national  life,  and  one 
peculiarly  api'licable  to  our  own  times,  is  ap- 
parent. They  might  feel  after  him— As  a 
blind  man  gropes  for  some  object  which  he  is 
unable  to  see.  How  the  heathen  became  so 
blinded  that  they  must  thus  grope  after  God, 
73 


Acts  17.  22-34. 


LESSON  IX. 


First  Quaeter. 


Authorized  Version. 

find  him,  "  though  he   be  not  far  from 
every  one  of  us : 

28  For  "  in  him  we  live,  and  move, 
and  have  our  being;  "  as  certain  also  of 
your  own  poets  liave  said,  For  we  are 
also  liis  oflfspring. 

29  Forasmuch  then  as  we  are  the  off- 
spring of  God,  '*  we  ought  not  to  think 
that  the  Godhead  is  like  unto  gold,  or 
silver,  or  stone,  graven  by  art  and  man's 
device. 


1   Kings  8.   -ll:  .Ter.   2.i.   24. »»Col.  1.    17;    Hcb.   1. 


Bee  Kora.  1.  21. — Z.  Abbott.  Though  lie  be 
not  far — Better,  And  yet  he  is  not  far.  The 
speaker  appeals,  as  he  does  in  Eom.  2.  15,  to  the 
witness  borne  by  man's  consciousness  and  con- 
science. There,  in  the  depths  of  each  man's 
being,  not  in  temples  made  with  hands,  men 
might  find  God  and  hold  communion  with  him. 
— Plumptre.  He  is  hard  to  find,  not  because  he 
withdraws  from  ua,  but  because  we  withdraw 
from  him.  Our  iniquities  separate  us  from  liim. 
—L.  Abbott. 

28.  For  in  him — We  are  surrounded  by  his 
pervading  Spirit  as  by  an  atmosphere  ;  yet,  con- 
trary to  pantheism,  distinct  from  him. —  Whe- 
don.  "We  live,  and  move,  and  have  our 
being — Better,  We  live,  and  are  moved,  and  are. 
Each  of  the  verbs  used  has  a  definite  philosoph- 
ical significance.  The  first  points  to  our  animal 
life ;  the  second — from  whicli  is  derived  the 
Greek  word  used  by  ethical  writers  for  passions, 
such  as  fear,  love,  hate,  and  the  like — not,  as 
the  English  verb  suggests,  to  man's  power  of 
bodily  motion  in  space,  but  to  our  emotional 
nature  ;  the  third,  to  that  which  constitutes  our 
true  essentud  being,  the  intellect  and  will  of 
man.  What  the  words  express  is  not  merely  tlie 
Omnipresence  of  the  Deity  ;  they  tell  us  that  the 
power  for  every  act  and  sensation  and  thought 
comes  from  him. — Plumptre.  As  certain  also  of 
your  own  poets — Ob.serve  that  Paul  does  not 
quote  tlie  Bible,  but  a  heathen  poet ;  he  quotes 
^s  an  authority  that  whicli  his  audience  will 
accept  as  such.  Contrast  his  course  in  tlie 
Vnagogue  at  Antioch  (chap.  13)  where  his 
whole  address  is  based  on  Scripture. — L.  Abbott. 
For  w^e  are  also  his  oflfspring — The  quotation 
has  a  special  interest  as  being  taken  from  a 
poet  who  was  a  countryman  of  Paul's.  Aratus, 
probably  of  Tarsus,  (about  B.  C.  272,)  liad 
written  a  didactic  poem  under  the  title  of 
Phcenorn.ena,  comprising  the  main  facts  of  as- 
tronomical and  meteorological  science  as  then , 
74 


Kevifled  Version. 

though    be    is    not   far    from    each 

one  of  us:  for  in  him  we  live,  and 
move,  and  have  our  being ;  as  certain 
even  of  your  own  poets  have  said, 

For  we  are  also  his  offspring.  Being 
then  the  offspring  of  God,  we  ought 
not  to  think  that  ■*  the  Godhead  is 
like  unto  gold,  or  silver,  or  stone, 
graven   by  art  and   device  of  man. 


'  Or,  that  which  !j  diifine. 


known.  It  opens  with  an  invocation  to  Zeus, 
which  contains  the  words  that  Paul  quotes. 
Like  words  are  found  in  a  hymn  to  Zeus  by 
Cleanthes,  B.  C.  300.  Both  passages  are  worth 
quoting : 

From  Zeus  begin  we ;  never  let  us  leave 

His  name  unloved.    With  .him,  with  Zeus,  are 

flUed. 
All  paths  we  tread,  and  all  the  marts  of  men, 
FlUed,  too,  the  sea,  and  every  creek  and  bay  ; 
And  all  in  all  things  need  we  help  of  Zeus, 
Fo7-  we,  too,  are  his  offspring. 

—Aratus,  Phcenom.,  1-5. 

Most  glorious  of  immortals,  many-named. 
Almighty  and  forever,  thee,  O  Zeus, 
Sovran  o'er  nature,  guiding  with  thy  hand 
All  things   that  are,  we  greet  with  praises. 

Thee 
'Tls  meet  that  mortals  call  with  one  accord. 
For  we  thine  offspring  are,  and  we  alone 
Of  all  that  live  and  move  upon  this  earth. 
Receive  the  gift  of  imitative  speech. 

— CLEAJiTHES,  Hymn  to  Zeus. 
— Pkimptre. 

29.  Forasmuch  then — If  we  are  God's  off- 
spring our  conception  of  him  should  mount  up- 
ward from  what  is  highest  in  ourselves,  from 
our  moral  and  spiritual  nature,  instead  of  pass- 
ing downward  to  that  which,  being  the  creature 
of  our  hands,  is  below  us.  —Plumptre.  The  God- 
head—In the  original  a  vague,  philosophic  tenn 
used,  we  may  presume,  by  Paul  in  consideration 
of  the  habit  of  thought  of  his  hearers.— Jacobson. 
Gold,  or  silver,  or  stone— The  first  word  re- 
minds us  of  the  lavish  use  of  gold  in  the  colossal 
statue  of  Zeus  by  Phidias.  Silver  was  less  com- 
monly used,  but  the  shrines  of  Artemis  at  Ephe- 
sus  supply  an  instance  of  it.  "  Stone"  was  the 
term  commonly  applied  to  the  marble  of  Pentel- 
icus,  which  was  so  lavishly  employed  in  the 
sculpture  and  architecture  of  Athens. — Plump- 
tre. 


March  2,  1884. 


LESSON  IX. 


Acts  17.  22-34. 


Authorised  Version. 

30  And  "  the  times  of  this  ignorance 
God  winked  at ;  but  "  now  commandeth 
all  men  evcry-uhere  to  repent: 

81  Because  lie  hatli  appointed  a  day, 
in  the  which  "  lie  will  judye  the  world 
in  righteousness  by  thttt  man  whom  he 
hath  ordained;  whereof  he  hath  <^given 
assurance  unto  all  inen,  iu  that  he  hath 
raised  him  from  the  dead. 

32  And  when  they  heard  of  the  resur- 
rection of  the  deail,  some  mocked:  and 
others  said,  We  will  hear  thee  again  of 
this  mutter. 


:  Or,  olTiTcd 


Observe  that  it  applies  to  all  use  of  images  for 
the  purpose  of  bringing  God  near  to  the  soul 
through  the  imagination.  This  is  the  reason  giv- 
en for  their  use  in  the  Romish  Church  lo-day ;  the 
truth  is,  however,  that  the  Godhead  is  not  like  to 
such  images,  and  this  is  equally  true  of  art  repre- 
sentations of  Christ,  since  what  is  adorable  in 
hira  is  not  the  fleshly  form,  (2  Cor.  5.  10,)  but  the 
inward,  impalpable  spuit.— i.  Abbott. 

30.  This  ignorance  —  The  i>rnorance  ex- 
pressed iu  verse  '23,  and  e.xempiitied  in  the  idola- 
trous scene  around  him.  —  Whedon.  lie  calls 
those  tunes  wherein  Chri.st  was  unknown  to 
tlieiu,  the  timet  of  their  igiioiauce.  Thouj^h  the 
stars  shine  never  so  bright,  and  the  moon  with 
tliem  iu  its  lull,  yet  they  do  not,  altogether, 
make  it  day !  still  it  is  nif^ht  till  tiie  sun  appear. 
— Archbishop  Leighton.  God  wrinked  at  [Rev. 
Ver.,  overlool-ed.] — That  is,  did  not  appear  to 
take  notice  of  them  by  sending  express  messages 
to  them  as  ho  formerly  did  to  the  Jews,  or  did 
not  observe  them  with  a  view  to  punishment : 
God,  in  his  mercy,  passed  them  by. — Glvug. 
But  now  — The  proclamation  of  the  Gospel 
temiinates  the  period  of  excusable  ignorance. 
Knowledge,  to  whomsoever  it  comes,  creates  new 
cbUgJitions  and  destroys  ancient  excuses. — D.  D. 

Whedon.  All  men  every-where  [Rev.  Ver., 
Commandeth  inen  that  tliey  should  ei>ery-ii'here.] 
—  Tlius  emphatically  asserting  the  universal 
character  of  Christianity.  To  repent  —  To 
change  their  mind  and  their  views,  to  renounce 
their  idolatries.  The  command  saith,  "  I^t'ow 
repent."  The  imiierative  hath  no  future  ten.se. 
— GurnaU. 

31.  He  hath  appointed  a  day— The  lan- 
guage certainly  implies -a  definite  and  fixed  occa- 
sion of  judgment  in  the  future.  It  is  hardly 
consistent  with  the  idea  of  a  continuous  judg- 
ment before  which  the  souls  of  the  dying  appear 


Bevi8«;d  Version. 

30  The  times  of  ignorance  therefore  God 
overlooked;  but  now  lie  'command- 
eth men  that  they  hhould  all  every- 

31  where  repent:  inasmuch  as  he  hath 
ajipointed  a  day,  in  the  which  he 
will  judge  "the  world  in  righteous- 
ness 'by  *  the  man  whom  he  hath 
ordained ;  w  hereof  lie  hath  given 
assurance  unto  all  men,  in  tliat  he 
Lath  raised  him  from  the  dead. 

33  JS'ow  when  they  heard  of  the  res- 
nrrectiou  of  the  dead,  some  mocked  ; 
but  others  said,  We  will   hear  thee 

33  concerning    this    yet    again.       Thus 


immediately  upon  death,  and  certainly  not  with 
the  idea  of  a  gradual  development  in  the  future 
life,  carried  on  in  all  alike,  from  the  stage  at- 
tained by  the  discipline  of  earth. — L.  Abbott^ 
Judge  the  world — Aptly  is  this  uttered  on  the 
Areopagus,  the  seat  ot  judgment.— i/f/(f/e/.  In. 
righteousness— With  an  absolutely  just  judg- 
ment and  a  rigliteous  sentence  for  every  man. 
That  man — Crowning  the  scheme  of  human 
history  is  this  judgment-</a^,  at  which  man^  the 
image  and  offspring  of  God,  is  by  man  to  be 
judged.  "Wliom  he  hath  ordained— As  the 
God  of  all  ages  has  appointed  the  day,  so  he,  the 
God  of  all  notions,  hath  ordained  the  man. 
Kaised  him  from  the  dead— That  a  common 
man  sljould  be  raised  from  the  dead  is  not  cred- 
ible, for  God  would  not  do  such  a  thing.  But 
that  a  wonderful  man,  an  exceptional  man,  a 
miraculous  man,  the  race-born  Son  of  man,  or- 
dained by  God  and  set  forth  by  him,  should  be 
raised,  is  credible.  And  when  God  has  done 
such  a  thing,  then  he  furnishes  men  good  reason 
to  lu'lieve  when  he  declares  that  the  man  raised 
from  the  dead  will  jtidge  the  world  in,  righteous- 
ness.—  Whedon. 

32.  "WTien  they  heard  of  the  resurrection 
— Whenever  Paul  spoke  of  the  resurrection  he 
was  interrupted,  and  thus  his  speech  remained 
unfinished.  Tie  had  not  as  yet  even  named 
Jesus,  but  had  directed  attention  to  his  person  ; 
and  evidently,  had  he  been  allowed  to  proceed, 
he  would  have  discoursed  upon  his  life  and 
sufferings.  —  Gloag.  Some  mocked  :  and 
others  said— If  we  be  permitted  to  distinguish 
between  these  two  parties,  we  would  refer  the 
"  some  who  mocked  "  to  the  Epicureans,  and  the 
others  who  deferred  the  further  hearing  of  tlie 
apostle  to  the  Stoies,  but  there  are  not  sufliciuut 
groiuids  for  this  distinction.    "We  will  hear 


Acts  17.  22-34. 


LESSON  IX. 


First  Quarter. 


Authorized  Version. 

33  So  Paul  departed  from  among 
them. 

84  Howbeit  "  certain  men  clave  unto 
him,  and  believed:  among  the  which 
was  Di-o-ny'si-us  the  Ar-e-op'a-gite,  and 
a  woman  named  Daui'a-ris,  and  others 
with  them. 


thee  again — The  words  contain  merely  a  po- 
lite dismissal,  although  those  who  spoke  them 
might  for  the  time  be  impressed,  perhaps  feel- 
ing that  there  was  some  truth  in  what  Paul  said. 
'—Gioag. 

33.  From  among  them— From  the  assem- 
bly on  Mars  Hill.  His  departure  from  the  city 
is- expressly  noticed  in  the  first  verse  of  the  fol- 
lowing chapters,  and,  Paley  remarks,  there  is 
no  hint  of  his  quitting  Atliens  sooner  than  he 
had  intended. — Jacobson.  He  went  from  the 
midst  of  them  sorry,  it  may  be,  for  their  jeers, 
fieeing  through  their  spiritual  incapacity,  but 
conscious  that  in  that  city  his  public  work,  at 
least,  was  over.  He  could  brave  opposition  ;  he 
was  discouraged  by  indifference. — Farrar. 

34.  Certain  men  clave  unto  him — But 
evidently  an  inconsiderable  number.  Luke  has 
no  pompous  falsehoods  to  tell  us.  Paul  was  de- 
spised and  ridiculed,  and  he  does  not  for  a 
moment  attempt  to  represent  it  otherwise ; 
Paul's  speech,  so  far  as  any  immediate  effects 
were  concerned,  was  an  all  but  total  failure,  and 
Luke  does  not  conceal  its  ineffectiveness.  He 
shows  us  that  the  apostle  was  e.xposed  to  the  ridi- 
cule of  indifferentism,  no  less  than  to  the  per- 
secutions of  exasperated  bigotry.  —  Farrar. 
Dionysius  the  Areopagite— A  member  of  the 
high  council  at  whose  place  of  meeting  Paul 
had  spoken.  Nothing  is  known  concerning  him. 
Damaris — Nothing  else  is  known  of  her;  there 
is  no  adequate  reason  for  the  conjecture  that  she 
was  the  wife  of  Dionysius.— Z.  Abbott.  Cer- 
tain others  -with  them— Though  the  immedi- 
ate effect  of  the  apostle's  sermon  was  not 
great  the  Parthenon  in  time  became  a  Christian 
church.  Athens  ceased  to  be  "  a  city  full  of 
idols,"  and  the  repugnance  of  the  Greeks  to 
images  became  so  great  as  to  be  a  principal 
cause  of  the  schism  between  the  Churches  of  the 
East  and  West  in  the  eighth  century. — Mum- 
^hrey. 

The  forms  of  unbelief  have  changed ;  their  es- 
sential spirit  and  character  are  unchanged. 
Stoicism  answers  to  modern  pantheism,  the  doc- 
trine that  God  is  all  and  all  Is  God ;  Epicurean- 
ism answers  to  modern  materialism,  the  doctrine 

76 


Kevlsed  Version. 

Paul  went   out  from  among  them. 

34  But  certain  men  clave  unto  him,  and 
believed:  among  whom  also  was  Di- 
o-ny'si-us  the  Ar-e-op'a-gite,  and  a 
woman  named  Dam'a-ris  and  others 
with  them. 


that  there  is  no  spirit,  nothing  but  a  mode  of  mo- 
tion; the  inscription  to  the  unknown  God  rep- 
resents the  aspirations  which,  in  a  different  form, 
still  express  themselves  in  the  writings  of  those 
who  declare  the  Deity  to  be  the  unknown  and 
the  unknowable.  Paul's  treatment  of  the  skep- 
ticism of  Athens  is  equally  applicable  to  the 
parallel  skepticism  of  our  own  times.  We  are  to 
recognize  it  as  a  fact ;  to  unhesitatingly  attack 
it ;  to  treat  it  as  a  genuine  conviction  with  re- 
spect, and  yet  as  a  spiritual  blindness  that  is  a 
sin  to  be  repented  of,  and  we  are  to  meet  it,  not 
by  arguments  drawn  from  Scripture,  whose  au- 
thority it  does  not  recognize,  nor  by  preaching 
the  higher  doctrines  of  Christianity— the  Incarna- 
tion, atonement,  and  second  coming  of  Christ— 
but  by  appealing  to  the  inner  consciousness  of 
men  witnessed  in  and  by  themselves,  and  by  lay- 
ing the  foundation,  in  demonstrating  the  truth 
of  theism,  for  a  demonstration  of  the  truth  of 
Christianity.— i.  Abbott. 

Authorities  to  be  Consulted. 

Farrar,  chap,  xxvii.  Conybeare  and  Howson, 
chap.  X.  Schaff's  Apostolic  Church,  p.  267. 
Freeman's  Manners  and  Customs,  638,  842, 
843.  Stems  and  Twigs,  ii,  179.  Guthrie's 
Sunday  Magazine,  i,  570.  Monday  Club  Ser- 
mons, 1877,  p.  S02.  Lesson  Helps  for  1877, 
Third  Quarter.  Pulpit  Analyst,  ii,  261.  Preach- 
er's Lantern,  ii,  369.  Bonar's  Light  and  Truth, 
iii,  163.  Preacher's  Lantern,  i,  700.  E.  de  Pres- 
sense,  Preparation  for  the  Coming  of  Christ. 
Sermons,  by  F.  W.  Robertson,  Paul  at  Ath- 
ens ;  II.  Bushnell,  (Living  Subjects,)  Eelig- 
ious  Nature  and  Eeligious  Character ;  T.  Bin- 
ney.  Natural  and  Revealed  Eeligion  ;  A. 
Barnes,  This  Earth  a  Place  of  Probation ; 
President  Edwards,  The  Final  Judgment. 
Foster's  Cyclopedia  of  Illustrations,  [numbers 
marked  with  a  star  refer  to  poetical  quotations,] 
ver.  22:  5547,  10360;  23:  6206,  9018;  24: 
2497,  2489;  25:  12304;  26:  *288;  27:  2538; 
28:  *3668,  9037;  29:  9045;  30:  11411;  31: 
3416,  *2050 ;  32 :  *3931. 

Practical  Thoughts. 
[the  gospel  revelation  of  god.] 

1.  The  Gospel  recognizes  every  longing  of 
the  human  heart  after  God,  and  sees  the  truth 


March  2,  1884. 


LESSON  IX. 


Acts  17.  22-34. 


underlying  tho  errors  of  i>agani.siu.  Vers.   ii2, 
23. 

2.  Tlio  Gospel  brings  to  the  human  heart  a 
knowledge  of  the  God  whom  it  worehips  even 
in  its  ignorance.   Ver.  23. 

3.  Tlie  Gijbspel  reveals  God  as  the  one  creator 
and  author  of  nature,  whicli  arose,  not  by  chance, 
but  by  the  fiat  of  tho  Almighty.  Ver.  24. 

4.  The  Gospel  reveals  God  as  a  spiritual  be- 
ing. Lord  of  uU,  and  every-wliere  present. 
Ver.  24. 

6.  Tho  Gospel  reveals  God  as  in  direct  per- 
sonal relation  with  men,  giving  us  all  blessings. 
Ver.  25. 

G.  The  Gospel  reveals  God,  not  as  a  being  fur 
off  apart  from  us,  but  as  one  who  is  near  us,  re- 
sponsive to  our  yearnings  after  him.  Ver.  27. 

7.  The  Gospel  reveals  God  as  the  Father  of 
mankind,  bringing  us  into  the  privilege  of  son- 
ship  witii  the  Almighty.  Vers.  28,  29. 

8.  The  Gospel  reveals  God  manifest  in  the 
flesh  in  tho  person  of  his  Son,  the  Saviour  and 
the  Judge  of  all  mankind.  Ver.  31. 

Serinon  Outline. 
BY  REV.  C.  W.  CCSHING,  D.D. 

Paul  with  his  co-laborers,  Silas  and  Timotheus, 
had  Just  planted  the  second  and  third  Christian 
Churches  In  Europe  at  Thessalonica  and  Berea. 
From  both  these  places  they  were  driven  by  the 
persecutions  of  the  Jews,  though  Silas  and  Tim- 
otheus had  remained  at  Berea,  and  only  Paul  had 
actually  been  sent  away.  Alone  he  departs  to  offer 
Christ  to  the  cultured  Athenians,  though  this  .seems 
not  to  have  entered  into  his  plans.  The  three  days' 
Toyage  was  alongside  historic  ground,  calculated 
to  charge  the  nerve  and  knot  the  muscle  of  one 
like  Paul.  Here  was  Therino])yla?,  where  Leoni- 
das  and  his  brave  three  hundred  gave  their  lives 
for  Grecian  liberty ;  and  here,  too,  was  Marathon, 
where  Miltiades  beat  back  the  Persian  foe.  Ar- 
rived at  Athens,  entering  the  city  from  the  Pirasus, 
"  the  spirit  of  Paul  is  stirred  in  him  "  as  he  sees  the 
almost  numberless  images  of  rare  beauty  which 
meet  his  eye  at  every  turn.  Idolatry  stared  him  in 
the  face  every-where.  With  such  an  environment 
Paul  could  not  be  .silent.  He  disputed  with  the 
Jews  in  the  synagogues.  Then  he  encountered  the 
philos<iphers,  both  Epicureans  and  Stoics.  The 
former  were  atheists,  the  latter,  pantheists.  Both 
were  ignorant  of  the  true  God,  and  had  no  faith  in 
a  future  existence.  They  were,  therefore,  at  open 
war  with  the  Gospel  which  Paul  had  come  to  preach. 
Either  the  exfstenee  of  one  supreme  (Jod,  or  the 
truth  of  the  doctrine  of  the  resurrection,  would 
annihilate  all  their  theories  at  a  stroke.  But  these 
men  were  philosophers  who  prided  themselves  upon 
argument,  and  their  dignity  would  not  allow  them 
to  thrust  aside  one  who  came  to  meet  them  with 


argument.  So  they  courteously  brought  Paul  to 
Areopagus,  or,  more  correctly  and  literally,  to  tho 
hill  of  Mars.  Strictly,  the  Areopagus  wius  the  high- 
est court  of  Athens,  and  It  was  held  on  this  hill. 
Tradition  says  It  was  called  hill  of  Mars  because 
the  god  Mars  was  tried  hero  before  all  the  gods 
for  the  mui-der  of  Ualirrhothiu.s,  the  sou  of  Nep- 
tuue. 

There  Is  no  evidence  that  Paul  was  brought  be- 
fore the  court  of  Areopagus,  though  one  of  Its 
judges  at  least  was  present  and  converted.  Acts 
17.  34. 

Paul  had  been  disputing  daily  in  the  market  or 
Agora  in  the  valley  below.  Now  these  philosophers 
mvite  him  to  this  Athenian  forum,  opposite  the 
Acropolis,  while  they  occupy  the  seats  of  the  judges, 
and  the  multitudes  stand  about.  On  this  sublime 
height,  elevated  sixty  feet  on  a  broad  plateau, 
with  no  roof  but  the  overarching  sky,  Paul  stands 
in  one  of  the  most  eventful  moments  of  his  life. 
Before  him  was  the  bold  summit  of  the  Acropolis 
crowned  with  the  famous  Parthenon,  Itself  sur- 
mounted by  the  colossal  statue  of  Athene,  (or  Miner- 
va,) goddessof  wisdom  and  war,  and  protector  alike 
of  the  philosophy,  art,  and  religion  of  Athens.  Be- 
low him  was  city  of  temples,  altars,  theaters, 
and  statues,  works  of  art  unsurpassed.  With  such 
surroundings,  and  in  the  presence  of  an  audience 
of  cidtured  Idolaters,  Paul  began  his  discourse. 
Every  word  was  In  keeping  with  the  place,  and 
evinced  dignity  and  broadest  culture.  His  first 
declaration  was  the  gleaming  of  a  two-edged 
sword :  "  I  perceive  that  In  all  things  ye  are  too 
superstitious;"  Uterally,  too  deity-fearing,  too  re- 
ligious. You  have  too  many  objects  of  worship, 
"  For  as  I  passed  by  and  beheld  your  devotions  " — 
better,  your  objects  of  devotion,  your  temples, 
your  altars,  etc.,  as  I  beheld  so  many  objects  and 
evidences  of  worship— "I  found  an  altar  to  the 
unknown  god."  The  pagans  had  many  gods,  and 
often  did  not  know  to  which  to  appeal.  So  here 
was  an  altar  to  an  unknown  god.  There  is  the 
best  authority  for  believing  this  literally  true. 
Diogenes  Sarrtius  says  that  six  hundred  yeare  B.  C. 
the  people  had  been  delivered  from  a  terrible  pes- 
tilence by  sacrificing  to  the  god  who  had  power  to 
deliver  them,  not  knowing  his  name.  So  tliey  had 
erected  altars  to  this  unknown  god.  Nor  was  this 
an  uncommon  confession,  even  among  the  most 
enlightened  heathens.  Horace  prays,  O  dcomm 
qviajvAd,  in  crvlo  regit—"  O  whichever  of  the  gods 
rules  in  the  sky." 

Taking  advantage  of  this  public,  standing  con- 
fession of  their  Ignorance,  Paul  says,  "  What  ye 
Ignorantly  worship  that  I  make  known  to  you." 
I  am  here  to  tell  you  what  this  God  Is,  and  who  he 
is.  "  This  God  made  the  heavens  and  the  earth." 
This  was  a  deadly  thrust  at  pantheism,  if  true. 
Proceeding,  he  says,  this  God,  "seeing  that  he  Is 
Lord  of  heaven  and  earth,  dwelleth  not  In  temples 
made  with  men's  hands."  He  is  not  a  part  of  the 
universe,  and  hence  needing  shelter  as  you  teach. 
77 


Acts  17.  22-34. 


LESSON  IX. 


First  Quarter. 


He  made  it  all !  "  He  Is  not  worshiped  with  men's 
hands,"  does  not  need  their  help,  their  offerings, 
etc.  A  fatal  blow  at  pagan  sacrifices.  He  needs 
nothing  from  us.  The  rather  we  receive  all  things 
from  him.  All  nations  came  from  him,  and  ought, 
therefore,  to  be  subject  to  him.  These  gifts  were 
bestowed  on  them  that  they  might  be  led  to  seek 
him.  For,  though  apparently  hidden,  "  he  is  not 
far  from  every  one  of  us,"  for  we  live,  move,  and 
have  our  being  in  him."  Subsistence,  action,  and 
existence  Itself  are  all  from  him.  Even  your  own 
great  poets,  at  least  two  of  them,  Aratus  and 
Cleanthes,  have  said,  "We  also  are  his  oflfspriug." 
If  this  be  true,  if  we  are  the  offspring  of  God,  we 
ought  not  to  think  that  the  Godhead  is  like  unto 
gold  or  silver  or  stone  graven  by  art  or  man's 
device."  And  yet,  on  every  side  of  them  were 
temples  filled  with  these  idols  of  gold,  silver,  and 
stone.  How,  says  Paul,  can  we  be  the  offspring  of 
such  lifeless,  senseless  things  ? 

He  declares  there  were  times  when  God  over- 
looked such  ignorance.  But  there  is  no  apology 
for  it  now.  In  the  concentrated  light  of  their  time 
"he  commands  all  men  to  repent."  The  coming 
of  Christ  into  the  world  removes  all  ground  for 
excuse,  and  he  will  finally  judge  all  men  on  this 
basis  by  Christ  whom  he  hath  raised  from  the 
dead. 

This  reference  to  the  resurrection  of  Christ  and 
the  future   state   aroused   both    Epicureans   and 


Stoics,  for  they  believed  in  neither.  Some  of  them 
lost  their  dignity  and  mocked,  while  others  retired 
by  saying,  "  We  will  hear  thee  again  upon  this 
matter." 

This  was  Paul's  only  visit  to  Athens,  but  he  had 
assaulted  the  fortress  at  its  strongest  point,  and 
made  breaches  in  the  walls.  Moreover,  he  had 
planted  under  the  walls  seeds  full  of  persistent 
vitality  which  must  ultimately  topple  them  over. 
Whether  he  regarded  it  as  a  defeat  or  victory  we 
do  not  know.  We  only  know  that  some  were  con- 
verted, among  whom  was  Dionysius  the  Areopagite; 
that  ultimately  the  Parthenon  became  a  Christian 
temple,  and  that  idolatry  came  to  be  very  repug- 
nant to  the  Greeks.  It  is  but  reasonable  to  sup- 
pose that  this  bold  and  conclusive  discourse  of  Paul 
must  have  had  much  to  do  in  bringing  about  that 
result. 

We  may  learn  from  this,  not  to  be  bewildered 
by  the  achievements  of  the  wicked,  nor  intimidated 
by  their  dignity  or  attainments. 

We  may  learn,  too,  how  to  present  truth,  adapt 
it  to  the  character  of  the  hearers.  Paul  did  not 
denounce  them  or  their  works.  He  seized  upon 
the  most  natural  way  of  approach  to  his  audi- 
ence; then,  in  the  light  of  their  own  admissions, 
showed  the  inconsistency  of  their  conclusions. 
His  most  effectual  weapons  were  from  the  ar- 
senal of  the  enemy.  This  is  the  perfection  of 
argument. 


A.  0.  50J 


LESSON  X. 

Paul  at  Corinth. — Acts  18.  1-17. 


[March  9. 


GOLDEIV  TEXT — I  am  with  thee,  and  no  man  shall  set  on  thee,  to  hurt  thee,  for  I  have  much 
people  in  this  city.— ACTS  18.  1-17. 

Time.— A.  D.  52,  Immediately  following  the  events  of  the  last  lesson.    For  rulers,  see  Lesson  I. 

Place.— Corinth  in  Greece.    See  Descriptive  Index. 

Introduction.— Corinth  was  situated  on  the  Isthmus,  between  the  two  parts  of  Greece  known  as 
Helles  and  Peloponnesus.  It  had  been  destroyed  about  200  years  before,  but  rebuilt,  and  was  now  the 
capital  of  the  Greek  province,  and,  more  than  Athens,  the  center  of  Greek  life.  It  was  the  largest  city 
In  Greece,  and,  from  its  commercial  relations,  inhabited  by  a  diverse  population.  Its  military  center  was 
the  Acro-Corinthus,  a  rocky  height  strongly  fortified,  in  the  middle  of  the  town.  It  was  the  Paris  of  the 
ancient  world,  devoted  to  pleasure,  and  so  notorious  for  profligacy  that  "  to  Corinthianize"  was  a  current 
term  for  the  practice  of  licentiousness.  Tlie  coming  of  Paul  to  Corinth.— It  was  to  Corinth,  with  its 
mongrel  and  heterogeneous  population  of  Greek  adventurers  and  Roman  bourgeois,  with  a  tainting  in- 
fusion of  Phoenicians— this  mass  of  Jews,  ex-soldiers,  philosophers,  merchants,  sailors,  freedmen,  slaves, 
trades-people,  hucksters,  and  agents  of  every  form  of  vice— a  colony  "without  aristocracy,  without  tradi- 
tion, without  well-established  citizens  "—that  the  toil-worn  Jewish  wanderer  made  his  way.  He  entered 
It  as  he  had  entered  Athens— a  stricken  and  lonely  worker ;  but  here  he  was  lost  even  more  entirely  in 
the  low  and  careless  crowd.  Yet  this  was  the  city  from  which  and  to  whose  inhabitants  he  was  to  write 
those  memorable  letters  which  were  to  influence  the  latest  history  of  the  world.  How  little  we  under- 
stand what  is  going  on  around  us !  How  little  did  the  wealthy  magnates  of  Corinth  suspect  that  the  main 
historic  significance  of  their  city  during  this  epoch  would  be  centered  in  the  disputes  conducted  in  a  petty 
synagogue,  and  the  thoughts  written  in  a  tent-maker's  cell  by  that  bent  and  weary  Jew,  so  solitary  and 
so  wretched,  so  stained  with  the  dust  of  travel,  so  worn  with  the  attacks  of  sickness  and  persecution! 
How  true  It  Is  that  the  Uving  world  often  knows  nothing  of  Its  greatest  men  \~Farrar. 
IS 


March  9,  1884. 


LESSON    X. 


Acts  18.  1-17. 


1  After  these  things  Paul  departed 
from  Ath'ens,  and  came  to  Cor'intli ; 

2  And  found  a  certain  'Jew  named 
Aq'ui-la,  born  in  Pon'tus,  lately  come 
from    It'a-ly,  with   liis  wife    Pris-cil'la; 


(or.  16.  19;  !(Tlm.  4.  19 


1.  After  these  things— The  events  of  the 
last  le.-<soii.  Departed  from  Athens — We  have 
no  frrouiuls  t'nr  a.tciiiiininu'  the  length  of  Paul's 
stay  at  Athens. 
Some  have  as- 
>ii;neJ  only  a  fort- 
iii,Lrht,  others  liave 
-ren  reason  to  ex- 
'.lul  it  to  three 
;i ninths.  He  had 
inteuded  to  await 
the  arrival  of  Silas 
a  n  d  Timothy, 
(chap.  17.  16.)  but  they  did  not  rejoin  him  till 
he  was  at  Corinth.  He  lett  Athens,  not  under 
any  pressure  of  perseeution,  but  because  his 
tviacliinfT  found  no  acceptance  there.  Though 
ona»  and  again  near  Athens  in  his  third  mis- 
Bionary  circuit,  he  did  not  revisit  it. —  W.  Jacob- 


Ke vised  Version. 

1§  After  these  things  he  departed 
from  Ath'ens,   and  came  to  Cor'inth. 

3  And  he  found  a  certain  Jew  named 
Aq'ui-la,  a  man  of  Pon'tus  by  race, 
lately  come  from  It'a-ly,  with  his  wife 


son.  Came  to  Corinth— The  journey  may 
have  been  either  by  land,  along  the  Isthmus  of 
Corinth,  or  by  sea,  from  the  Piraius  to  Cenchrea. 
—K  H.  Plumptre. 

How  great  Is  the  mercy  of  God !  Nineveh, 
Sodom,  Corinth— no  city  is  so  corrupt  that  he 
does  not  send  preachers  of  righteousness  to  the 
people.— S<a»7ce. 

2.  Aquila — A  Roman  name,  assumed,  accord- 
ing to  custom,  signifying  eagle;  in  fact,  both 
aquila  and  eatjle  are  different  shapes  of  the  same 
primitive  word.  Pontus — A  province  bordering 
on  the  Eu.\ine  Sea,  where,  induced  by  advan- 
tages of  trade,  the  Jews  were  numerous.  Pris- 
cilla — Also  a  Koman  name,  which  was  strictly 
Prhca,  (2  Tim.  4.  19,)  signifying  antique.  As  in 
our  day  it  is  the  fancy  to  use  in  feminine  names 
the  pet  termination  ie,  (as  Lizzie  for  Elizabeth, 
and  Carrie  for  Caroline,)  the  Romans  ascd  the 
79 


Acts  18.  1-17. 


LESSON  X. 


First  Quarter. 


Authorized  Version. 

(because  that  Clau'di-us  had  commanded 
all  Jews  to  depart  from  Home:)  ^aud 
carae  unto  them. 

3  And  because  he  was  of  the  same 
craft,  he  abode  with  them,  antl 
=  wrought:  for  by  their  occupation  they 
were  tent-makers. 


31  Cor.  4.  12;  1  Thess.  2.  9. 


more  euphonius  terniiuation  ilia.  So  Teveutia, 
Prima,  Prisca,  became  Terentilla,  Primilla,  Pris- 
cilla.—  Whedoii..  It  appears  that  Priscilla  was  a 
woman  of  marked  abihty,  being  not  only  men- 
tioned as  sharing  in  the  hospitality  of  the  fam- 
ily, but  also  in  the  theological  instruction  of 
Apollos.  From  the  fact  that  her  name  is  always 
mentioned  first  it  has  been  inferred  that  she  was 
the  more  energetic  of  the  two,  but  it  is  a  fact 
worthy  of  note  that  the  two  are  always  men- 
tioned together,  from  which  we  may  conclude 
that  they  furnish  a  happy  example  of  harmony 
and  sympathy  in  Christian  life.  —  L.  Abbott. 
Claudius  —  Fourth  Eoman  emperor;  his  full 
name  was  Tiberius  Claudius  Nero  Drusus  Ger- 
manicus.  He  was  called  from  a  quiet  and  ob- 
scure life  to  succeed  Caligula,  A.  D.  41.  He  had 
been  considered  from  childhood  lacking  in  intel- 
lect, the  natural  irresoluteness  of  his  character 
had  been  increased  by  contemptuous  treatment 
from  his  relatives,  and  harshness  and  cruelty 
from  servants.  The  evil  wrought  during  his 
reign  is  ascribed  to  others  rather  than  to  him, 
and  he  is  said  to  have  been  good  and  honest.— 
L.  Abbott.  All  Jews  to  depart  from  Rome 
—The  historian,  Suetonius,  says  that  Claudius 
drove  the  Jews  from  Eome  because  they  were 
incessantly  raising  tumults  at  the  instigation  of 
a  certain  Chrestus.  Chrestus  was  a  common 
name,  Christus  was  not;  the  two  were  often 
used  interchangeably ;  the  pronunciation  was 
the  same,  or  nearly  so ;  hence  the  surmise  is 
not  unreasonable  that  Christianity  had  already 
reached  Eome  at  this  time ;  that  the  Jews  insti- 
gated riots  against  their  Christian  brethren,  as 
in  other  places  in  the  Eoman  Empire — Corinth, 
(verse  12;  Berea,  (chap.  17.  13;)  Thessaloniea, 
(chap.  17.  5;)  Iconium,  (chap.  14. 19  ;)  Antioch 
in  Pisidia,  (chap.  13.  50;)  and  that  Suetonius, 
who  wrote  half  a  century  after  the  event,  which 
he  dismisses  in  a  sentence,  formed  the  impres- 
sion that  this  Christus,  or  Chrestus,  was  some- 
how responsible  for  the  outbreaks,  and,  there- 
fore, represented  him  as  their  instigator.  The 
decree,  whatever  it  was,  did  not  remain  long  in 
force,  for  we  find  Aquila  not  long  after  in  Kome, 


Revised  Version. 

Pris-cil'la,  because  Olau'di-us  had  com- 
manded all  the  Jews  to  depart  from 

3  Rome:  and  he  came  unto  them;  and 
because  he  was  of  the  same  trade,  he 
abode  with  them,  and  tliey  wrought; 
for  by  trade  they  were  tent-makers. 


(Eom.  16.  3,)  and  many  Jews  resident  there. 
Chap.  28.  15. — L.  Abbott.  Came  unto  tliem 
— The  question  arises,  whether  Aquila  was  al- 
ready a  believer  in  Christ,  or  was  at  this  time 
led  by  Paul  to  faith  in  the  Gospel.  The  former 
was  probably  the  case,  for  the  following  reasons: 
(1)  There  is  no  mention  of  their  listening  to  Paul, 
and  believing,  as,  e.  g.,  in  the  case  of  Lydia, 
(chap.  16.  14;)  and  it  is  hardly  conceivable  that 
Luke,  who  relates  that  case  so  fully,  would  have 
omitted  a  fact  of  such  importance.  (2)  Paul  joins 
himself  to  them,  as  able  to  share  his  thoughts 
and  hopes  even  before  he  began  preaching  in  the 
synagogue,  as  in  verse  4.  (8)  An  unbelieving 
Jew  was  not  likely  to  have  admitted  Paul  into  a 
partnership  in  his  business. — E.  H.  Plumptre. 

3.  He  abode  with  them — Dwelling  at  their 
home,  and  perhaps  in  partnership  with  their  busi- 
ness. Tent-makers — The  general  oi^inion  now 
is,  that  Paul  was  a  maker  of  tents  from  the  "cili- 
cium,"  or  hair-cloth  of  Cilician  goats.  If  it  be  ob- 
jected that  he  would  hardly  find  the  raw  material 
for  this  work  in  cities  far  from  Cilicia,  it  may  be 
answered  that  this  would  not  be  required  in  the 
fabrication  of  tents  from  the  hair-cloth^  which, 
doubtless,  itself,  would  be  an  article  of  commerce 
in  the  markets  of  Greece.  Chrysostom  calls 
Paul,  sometimes,  a  leather-cutter.,  imagining  that 
the  tents  were  made  of  leather. — Alford.  Tent- 
making  constitutes  an  important  occupation  in 
Western  Asia  at  the  present  day.  In  all  the 
larger  cities,  and  particularly  at  Constantinople, 
there  is  a  portion  of  the  bazaar,  or  business  part 
of  the  town,  entirely  devoted  to  this  branch  of 
industry.  Here  may  be  seen  men  engaged  in 
cutting  and  sewing  canvas,  in  constructing  or 
finishing  off  tents  of  various  forms  and  sizes,  in 
mending  and  repairing  those  long  used,  or  pack- 
ing them  up  for  their  customers. —  Van  Lennep. 

The  preacher  of  the  Gospel  and  the  tent-maker 
are  not  two  distinct  persons,  but  one  and  the 
same ;  in  a  higher  and  lower  sphere,  animated  by 
the  same  principle,  and  with  the  question  on  his 
lips,  "Lord,  what  wilt  thou  have  me  to  do?"— 
Van  Oosterzee. 

Let  none  be  ashamed  who  follow  a  trade ;  but 


March  0,  1884. 


LESSON  X. 


Acts  18.  1-17. 


Authorized  Version. 

4  Ami  he  reasoned  in  the  synagogue 
every  s:ii)li;itl),  and  persuaded  the  Jews 
and  "the  Greeks. 

5  And  =  when  Si'las  and  Ti-mo'the-us 
were  come  from  Mac-e-tio'ni-a,  Paul  was 
l)resse(l  in*tlie  spirit,  and  testitied  to 
the  Jews  thit  Je'sus  teas  "  Christ. 

6  And  '  wlien  they  opposed  them- 
selves, and  blasphemed,  "he  shook  his 
raiment,  and  said  unto  them,  Your ' 
blood   he   upon  your  own    heads;  I  "am 


only  let  those  be  ashamed  who  live  to  no  purpose, 
and  are  Idle.  The  souls  of  those  who  are  always 
at  work  are  purer  and  stronger;  for  the  Idler 
speaks  and  does  many  vain  things.  But  he  who 
labors  aright  does  not  easily  allow  any  thing  use- 
less, either  in  work,  word,  or  thought;  for  his 
soul  is  always  directed  to  a  life  of  labor.  For  we 
are  the  disciples  of  the  fishermen,  of  the  public- 
ans, of  the  tent-makers,  of  Him  who  was  brought 
up  in  the  carpenter's  house.— C/irysostom. 

4.  Reasoned  in  the  sjmagogue— Engaged 
in  discussion,  proving  from  the  Old  Testament 
that  Jesus  was  the  promised  Messiah.  Every 
Sabbath — Every- where  the  services  of  the  syna- 
gogue formed  a  starting-point  for  the  Gospel,  for 
those  in  attendance  upon  them  were  already  be- 
lievers ill  God,  familiar  with  the  Scriptures,  and 
devout  in  spirit,  however  narrow-iniuded  in  their 
views.  The  Jews  and  the  Greeks— The  latter 
word  does  not  mean  Greek-speaking  Jews,  or 
proselytes  in  the  full  sense  of  the  word,  but,  as 
elsewhere,  is  used  for  those  who  were  Gentiles 
by  birth,  and  who,  though  worshiping  in  the 
synagogue,  had  not  accepted  circumcision. — 
Fluuiptre. 

The  tcork  of  the  week,  and  the  sanctiftcation 
of  the  mbhath—cach  requiring  and  mstainiug 
the  other:  (1)  The  former  creates  a  hunger  and 
thirst  for  the  repose  and  the  nourishment  which 
the  latter  affords ;  (2)  The  latter  Imparts  strength 
and  pleasure  in  doing  the  work  of  the  week.— 
Gerok. 

5.  "When  Silas  and  Timotheus  were 
come — Silas  from  Berea,  Timothy  from  Tliensa- 
lonioa.  1  Thess.  3.  2.  It  is  not  necessarily  im- 
plied that  they  came  together.  From  Mace- 
donia— See  Lesson  VIII,  verse  14.  Pavd  was 
pressed  in  the  spirit  [Rev.  Ver.,  Constrained 
by  the  icon!.] — The  best  reading  is  to  the  tvord, 
not  in  the  spirit.  Tlie  meaning  is  not  perfectly 
clear.  It  may  indicate  (as  Alford  and  Alex- 
ander) that   Silas    and    Tuaothy  found   Taul 


HeviBed  Version. 

4  And  lie  reasoned  in  tlie  synagogue 
every  sabbath,  and  'persuaded  Jews 
and  Greeks. 

5  But  when  Si'las  and  Tim'o-tliy  came 
down  from  Mac-e-do'ni-a,  Paul  was 
constrained  by  the  word,  testifyint^  to 
the  Jews  that  Je'sus  was  the  Clnist. 

6  And  when  they  ojjposed  themselves, 
and  "blaspheuietl,  lie  shook  out  his 
raiment,  and  .'^aid  unto  them.  Your 
blood  he  upon  your  own  heads;  I  am 


I  Gr.  sought  to }itriuade. 30r,  raihd. 


"  more  than  usually  absorbed  in  the  work  of 
testifying  to  the  Jews,  a  crisis  in  the  work  being 
imminent,  which  resulted  in  their  rejection  of 
the  word  of  life;"  or  it  may  mean  (as  Hackett 
and  Kobinson)  that  after  they  came  he  gave  him- 
self wholly  to  the  word,  being  relieved  by  the 
contribution  which  they  brought  him  from  the 
Macedonian  Churches  (2-  Cor.  11.  9)  from  the 
necessity  of  devoting  a  considerable  part  of  his 
time  to  manual  labor,  in  order  to  earn  his  daily 
bread. — L.  Abbott.  The  word  was  within  him 
as  a  constraining  power,  compelling  him  to  give 
utterance  to  it.  His  "  heart  was  hot  whliin  him, 
and  while  he  was  musing  the  lire  kindled."  Psa. 
39.  A.  —  Phimptre.  Testified  to  the  Jews— 
Literally,  Tcstifi/infj  to  the  Jeivs  the  Messiah 
Jesus.  Not  merely,  as  in  our  English  version, 
that  Jesus  was  Christ,  but  the  whole  truth  re- 
specting the  life  of  Jesus,  and  how  his  life  ful- 
filled the  prophecies  of  the  Old  Testament  con- 
cerning the  Messiah.  See  chap.  13. — Z.  Abbott. 
6.  Opposed  themselves — In  the  original  a 
military  term,  iniplyiu:.''  orLTanized  and  system- 
atic opposition.  Blasphemed— Chap.  13.  45. 
Resistance  to  the  truth  led  on  from  bad  to  worse. 
— Jacobson.  Shook  his  raiment — A  symbol  of 
similar  import  with  shaking  otF  the  dust  from 
the  feet.  (Acts  13.  51,)  denoting  his  entire  separa- 
tion from  them— 67o«^.  It  was  the  Isist  re- 
source of  one  who  found  appeals  to  reason  and 
conscience  powerless,  and  was  met  by  brute 
violence  and  clamor. — Plumptre.  Your  blood 
be  on  your  own  heads — As  no  blood-guiltiness, 
in  a  literal  sense,  had  been  here  contracted,  the 
words  must  refer  to  spiritual  self-murder.  When 
these  people  rejected  the  life  whicli  is  in  Christ, 
they  became  guilty  of  spiritual  suicide.— .S/«rie. 
I  am  clean — "  1  have  done  my  duty."  Observe 
in  this  sentence  a  liint  of  the  motive  which  led 
Paul  always  first  to  preach  to  tlie  Jews ;  because 
he  could  not,  with  a  good  conscience,  go  to  the 
Gentiles  without  first  otferiug  the  Gospel  to  his 
81 


Acts  18.  1-17. 


LESSON  X. 


First  Quarter. 


Authorized.  Version. 

clean:  'from  henceforth  I  will  go  unto 
the  Gen'tiles. 

7  And  he  departed  thence,  and  en- 
tered into  a  certain  mail's  house,  named 
Jus'tus,  one  that  worshipped  God,  whose 
house  joined  hard  to  the  synagogue. 

8  And  '"  Cris'pus,  the  chief  ruler  of 
the  synagogue,  believed  on  the  Lord 
with  all  his  house :  and  many  of  the  Co- 
rinth'i-ans  hearing  believed,  and  were 
baptized. 

9  Then  "  spake  the  Lord  to  Paul  in 
the  night  by  a  vision.  Be  not  afraid,  but 
speak,  and  hold  not  thy  peace: 


•  Chap.  2S.  2S. lOlCor.  1.  14. "  Isa.  5S.  21. 


own  people.— Z.  Ahhott.  Unto  the  Gentiles— 
This  repudiation  of  the  Jews  was  local,  limited 
to  Corinth.  Elsewhere,  after  this,  Paul  strove 
with  all  his  energy  for  the  conversion  of  his 
countrymen. — Jacohsoh. 

7.  Thence  —  Out  of  the  synagogue,  ceasing 
from  this  time  to  attend  its  services. — Jacobson. 
Entered  into  a  .  .  .  house — Not  to  live,  but  to 
preach.  The  fact  that  it  adjomed  the  synagogue 
made  it  convenient  for  this  purpose., — L.  Abbott. 
Named  Justus  [Rev.  Ver.,  Titus  Justm.]— 
The  description  of  him  as  otie  that  worshij)ed 
God,  indicates  that  he  was  a  heathen  proselyte, 
but  not  necessarily  at  this  time  a  Christian, 
though  sympathizing  with  Paul  rather  than  with 
his  heathen  persecutors.  Justus  evidently  was 
a  settled  resident  in  Corinth.  The  house  of  a 
proselyte  afforded  to  both  Hebrews  and  Greeks 
greater  facilities  for  access  to  the  apostle  than 
any  other.  The  entire  numbers  of  the  Corinth- 
ian converts  were  probably  small — to  be  counted 
rather  by  scores  than  by  hundreds.  This  is  cer- 
tain, because  otherwise  they  could  not  have  met 
in  a  single  room  in  the  small  houses  of  the  an- 
cients, nor  could  they  have  been  all  present  at 
common  meals.  The  minute  regulations  about 
married  women,  widows,  and  virgins  seem  to 
show  that  the  female  element  of  the  little  congre- 
gation was  large  in  proportion  to  the  men,  and 
it  was  even  necessary  to  lay  down  the  rule  that 
women  were  not  to  teach  or  preach  among  them, 
though  Priscilla  and  Phoebe  had  been  conspicu- 
ous for  their  services. — Farrar. 

8.  Crispus,  the  chief  ruler  of  the  syna- 
gogue— This  ruler  of  the  synagogue  was  the 
president  of  its  board  of  elders.  From  his  office 
it  may  be  presumed  that  he  was  a  man  of  learn- 
ing and  high  character.  His  conversion  was  re- 
garded as  of  great  importance,  for  Crispus  was 


Revised  Version. 

clean :  from  henceforth  I  will  go  unto 

7  the  Gen'tiles.  And  he  departed 
thence,  and  went  into  the  house  of  a 
certain  man  named  Ti'tus  Jus'tus,  one 
that  worshipped    God,    whose   house 

8  joined  hard  to  the  synagogue.  And 
Cris'pus,  the  ruler  of  the  synagogue, 
'believed  in  the  Lord  with  all  his 
house ;  and  many  of  the  Co-rinth'i- 
ans  hearing  believed,  and  were  bap- 

9  tized.  And  the  Lord  said  unto  Paul 
in  the  night  by  a  vision,  Be  not  afraid, 
but    speak,  and  hold  not  thy  peace: 


biliertd  Che  Lord. 


one  of  the  very  few  who  received  baptism  from 
the  hands  of  Paul.  1  Cor.  1.  14.  There  was  a 
tradition  that  he  became  Bishop  of  ^gina. —  IF- 
Jacobson.  "With  aU  his  house— The  first  re- 
corded instance  of  the  conversion  of  an  entire 
Jewish  family.  Many  of  the  Corinthians— 
Probably  Paul's  separation  from  the  synagogue 
brought  matters  to  a  crisis,  so  that  many  waver- 
ers  became  avowed  disciples.  Among  the  con- 
verts we  may  note  Gaius,  or  Caius,  probably  a 
man  of  higher  social  position  than  oihere,  who 
made  his  house  the  meeting-place  of  the  Church, 
and  at  Paul's  second  visit  received  him  as  a 
guest,  (Eom.  16.  23,)  and  the  household  of 
Stephanas,  who,  as  "  the  first-fruits  of  Achaia," 
must  have  been  among  the  earliest  converts. 
1  Cor.  16.  15.  These  also  Paul  baptized  hin>- 
self.  1  Cor.  1. 14, 15.  Fortunatus  and  Achaicus, 
and  Chloe,  a  prominent  female  convert,  (1  Cor. 
1.  11,)  with  Qnartus,  and  Erastus,  the  chamber- 
lain of  the  city,  (Eom.  16.  23,)  and  Epenetus, 
also  among  the  "  first-fruits  of  Achaia,"  (Rom. 
16.  5,)  may  also  be  counted  among  the  disciples 
made  now  or  soon  afterward. — Plumptre. 

9.  Then  spake  the  Lord — We  observe  that 
these  visions  were  given  at  several  great  crises 
of  the  apostle's  life.  He  had  seen  the  Lord  at 
his  conversion.  Chap.  9.  4-6.  He  had  heard  the 
same  voice  and  seen  the  same  form  in  his  trance 
in  the  temple  at  Jerusalem.  Chap.  22. 17.  Now 
he  saw  and  heard  them  once  more,  at  a  time 
when  lie  was  subject  to  fear  and  depression,  and 
felt  keenly  the  trial  of  seeming  failure  and  com- 
parative isolation.  By  a  vision— That  is,  by 
some  supernatural  appearance  to  him,  though, 
very  possibly,  in  a  dream.  Be  not  afraid — 
Possibly,  after  so  determined  and  bold  a  renun- 
ciation of  the  Jews,  the  apostle  suffered  a  reao- 
tion,  and  doubted  whether  he  had  not  destroyed 


March  9,  1884. 


LESSON  X. 


Acts  18.  1-17. 


Authorised  Version. 

10  For  "  I  am  with  thee,  and  no  man 
shall  set  on  thee  to  hurt  thee:  "for  I 
have  much  people  in  this  city. 

11  And  he  ^continued  there  a  year 
and  six  months,  teaching  the  word  of 
God  among  them. 

12  And  when  Gal'li-o  was  the  deputy 
of  A-cha'ia,  the  Jews  made  insurrection 
with  one  accord  against  Paul,  and 
brought  iiim  to  the  judgment  seat. 

13  Saying,     This    fellmo     persuadcth 


the  liope  of  further  work. — L.  Abbott.   Tliodoublu 
form,  artirmutive  and  iityative,  adds  empliasis. 

10.  I  am  with,  thee— .iVs  a  helper  aiid  com- 
forter tlio  Saviour  promises  his  presence ;  an 
as.-urance  more  than  sufficient  to  dispel  the 
apostle's  anxiety.  No  man  shall  set  on  thee 
— No  person  shall  oppose  in  suoh  denfree  ;i.s  to 
result  in  injury.  The  recollection  of  his  suffer- 
ing's at  Philippi  was  still  fresh  in  Paul's  mind. 
I  have  much  people— There  were  souls  yearn- 
intr  for  deliverance,  in  whom  conscience  was  not 
dead,  and  was  waiting  only  for  the  call  to  re- 
pentance.— Piumptre.  Divine  prescience  fore- 
saw who  would  exercise  the  power  to  accept,  and 
styles  that  class,  more  or  les.s,  by  anticipation, 
the  Lord^s  people. —  IVheJon.  In  this  city — As 
our  hord/orewarned  Paul  in  Jerusalem  that  they 
icould  not  receive  his  testimony  concerning  him, 
so  here  he  encourageji  him  by  a  promise  of  much 
success  in  Corinth. ^.iZ/o/'c/. 

11.  A  year  and  six  months— The  main 
thought  of  the  words  which  the  Lord  spoke  to  Paul 
in  the  vision  is  undoubtedly, "  Speak  in  this  city, 
and  be  not  silent ; "  and,  accordingly,  the  period 
of  time  during  which  the  apostle  obeys  this 
command  of  Christ  must  refer  to  the  whole  time 
in  which  he  spoke  at  Corinth,  and,  therefore, 
must  include  the  tune  until  his  departure. — 
Gloag.  Teaching  the  word  of  God  among 
them— Paul,  like  Wesley,  "  regarded  all  the 
world  as  his  parish,"  and  it  is  little  likely  that 
his  restless  zeal  would  have  made  him  stay  for 
nearly  two  years  within  the  city  walls.  We 
know  that  there  was  a  Church  at  Cenchrea, 
whose  deaconess  afterward  "  carried  under  the 
folds  of  her  robe  the  whole  future  of  Christian 
tlieology ; "  and  saints  were  scattered  in  small 
communities  throughout  all  Achaia. — Farrar. 
Corinth  being  a  commercial  and  maritime  city, 
visited  by  strangers  from  all  parts,  Paul  had  an 
opportunity  of  [Teaching  the  Gospel  to  the  na- 
tives of  many  countries. — Gloag. 


BevlBed  Version. 

10  for  I  am  with  tliee,  and  no  man 
shall  set  on  thee  to  harm  thee:  for  I 

11  have  much  people  in  this  city.  And 
lie  dwelt  there  a  year  and  six  months, 
teaching  the  word  of  God  among 
them. 

13  But  when  Gal'li-o  was  proconsul 
of  A-cha'ia,  the  Jews  with  one  accord 
rose  up  against  Paul,    and    brought 

13  him  before  the  judgement-seat,  say- 
ing,  This    man    persuadeth    men    to 


12.  Gallic — Gallio,  or,  to  give  his  full  name, 
M.  Anmeus  Novatus,  who  had  taken  the  agno- 
men [after-name]  of  Gallio  on  his  adojition  by  the 
rhetorician  of  that  name,  was  the  brother  of  L. 
Anna?us  Seneca,  the  tutor  of  Nero.  The  phi- 
losopher dedicated  to  him  two  treatises  on  Anger 
and  the  Blessed  Life  ;  and  the  kindliness  of  his 
nature  made  him  a  general  favorite.  He  was 
every  body's  "  dulcis  Gallio,"  was  praised  by 
his  brother  for  his  disinterestedness  and  calm- 
ness of  temper,  as  one  "  whom  those  even  who 
could  not  love  him  more  than  they  did,  loved  all 
too  little." — Seneca,  Ep.  civ.  On  the  whole, 
therefore,  we  may  see  in  him  a  very  favorable 
example  of  what  philosophic  culture  was  able  to 
do  for  a  Roman  statesman.— Piumptre.  Pro- 
consul— This  W!is  the  correct  style  of  the  gov- 
ernor of  Achaia  at  this  time,  Claudius  having 
transferred  to  the  Senate  that  province,  which, 
under  Tiberius  and  Caligula,  had  been  in  the 
hands  of  the  emperor,  and  accordingly  governed 
by  a  procurator.  If  the  "  Life  of  Claudius,"  by 
Suetonius,  had  not  survived,  the  designation 
here  employed  might  have  been  noted  as  an  ex- 
ception to  Luke's  habitual  accuracy.— /aco6«on. 
Achaia — The  Roman  province,  with  Corinth  for 
its  capital,  answering  very  nearly  to  the  modem 
kingdom  of  Greece,  that  is,  Peloponnesus  and 
Greece  proper.  The  other  province  compre- 
hended Macedonia,  Epirus,  Thessaly,  and  part 
of  lUyria.  The  Jews  made  insurrection 
[Rev.  Ver.,  rose  vp  a</aiH*i.]— Probably  the 
change  of  government  on  the  arrival  of  Gallio 
encouraged  the  unbelieving  Jews  to  make  this 
assault  on  VavX.— Gloag.  Brought  him  to  the 
judgment-seat — The  habit  of  the  Roman  gov- 
ernors of  provinces  was  commonly  to  hold  their 
court  in  the  agora,  or  market-place,  on  certain 
fixed  days. — Piumptre. 

13.  Saying— From  Gallio's  words  it  is  clear 
that  the  indictment  cmtnined  a  statement  of 
some  length,  not  given  by  Luke,  which  he  heard 


Acts  18.  1-17. 


LESSON  X. 


First  Quarter. 


Authorized  Version. 

men  to  worship  God   contrary   to    the 
law. 

14  And  when  Paul  was  now  about  to 
open  his  mouth,  Gal'li-o  said  unto  the 
Jews,  '*  If  it  were  a  matter  of  wrong  or 
wicked  lewdness,  O  ye  Jews,  reason 
would  that  I  should  bear  with  you: 

15  But  if  it  be  a  question  of  words 
and  names,  and  of  your  law,  look  ye  to 
it;  for  I  will  be  no  judge  of  such  mat- 
ters. 

16  And  he  drave  them  from  the  judg- 
ment seat. 

17  Then  all  the  Greeks  ''took  Sos'the- 


•Chap.  23.29;  25.  11,  19.- 


completely  through. —  Whedon.  Tliis  fellow 
[Rev.  Ver.,  This  man.] — The  words  thisfelloio, 
though  the  substantive  is  an  interpolation,  fairly 
express  the  contempt  implied  iu  the  use  of  the 
Greek  pronoun. — Phimptre.  Persuadeth— The 
word  in  the  original  implies  the  undermining  of 
previous  belief. — Jacobson.  To  worship  God 
contrary  to  the  law — Tlie  Eomanshad  granted 
the  Jews  full  liberty  to  practice  their  own  relig- 
ion ;  and,  therefore,  Paul's  accusers-  hoped  that 
Gallio  would  interfere  and  punish  him  for  teach- 
ing doctrines  which  they  asserted  were  in  oppo- 
sition to  the  law  of  Moses.  According  to  their 
views,  it  was  the  duty  of  the  Eoman  government 
to  prevent  any  attempt  to  pervert  or  overturn 
their  religion. —  Gloag. 

14.  Paul  was  now  about  to  open  his 
mouth— The  phrase  always  implies,  as  has  been 
noticed,  the  beginning  of  a  set  discourse.  Paul 
was  about  to  begin  a  formal  apologia.,  or  defense. 
This,  however,  proved  to  be  unnecessary. — 
Flumptre.  Gallio  said— Gallio  does  not  per- 
mit Paul  to  reply,  not  from  any  disrespect  to 
the  apostle,  but  because  he  did  not  think  it  nec- 
essary for  him  to  enter  upon  his  defense.  He 
was  accused  of  no  crime  which  came  under  the 
cognizance  of  the  Eoman  law. — Gloag.  A  mat- 
ter of  wrong  or  wicked  lewdness  [Eev. 
Ver.,  viiched  ■villainy.']— If  it  loere  a  matter  of 
injxistice  (a  plain  violation  of  law,  infringing  on 
the  rights  of  others)  or  ivicked  mischief,  (even 
a  mischievous  act  of  a  malicious  kind,  not  di- 
rectly contravening  any  special  statute.) — L. 
Abbott.  Both  words  were  probably  used  in  a 
strictly  forensic  sense — the  first  for  acts  of  open 
wrong,  such  as  robbery  or  assault ;  the  second 
for  those  in  which  a  fraudulent  cxmning  was  the 
ohief  element. — Flumptre.  I  should  bear  with 
you — The  very  turn  of  the  phrase  expresees  an 
81 


Revised  Version. 

worship   God  contrary  to   the   law. 

14  But  when  Paul  was  about  to  open 
his  mouth,  Gal'li-o  said  unto  the 
Jews,  If  indeed  it  were  a  matter  of 
wrong  or  of  wicked  villany,  O  ye  Jews, 
reason  would  that  I  should  bear  with 

15  you:  but  if  they  are  questions  about 
words  and  names  and  your  own  law, 
look  to  it  yourselves;  I  am  not 
minded  to  be  a  judge  of  these  mat- 

16  ters.     And  he  drave  them  from  the 

17  judgement-seat.     And   they  all  laid 


intense  impatience.  Even  in  the  case  supposed, 
his  tolerance  would  have  required  an  effort.  As 
it  was,  those  Jews  were  now  altogether  intoler- 
able.— Flumptre. 

15.  "Words  and  names — To  a  Eoman,  the 
question  whether  Jesus  was  the  Christ  would 
seem  to  be  a  mere  question  of  names. — L.  Abbott. 
Of  your  law— As  a  Eoman  official  he  refused 
to  recognize  the  authority  of  the  law  of  Moses. 
Look  ye  to  it—"  Settle  it  as  best  you  are  able  " 
is  the  purport.  This  was  not  a  permission  for 
the  Jews  to  execute  judgment  according  to  their 
own  will,  but  a  warning  that  they  must  not 
expect  the  Eoman  courts  to  interfere  in  their 
petty  differences.  I  w^ill  be  no  judge  [Eev. 
Ver.,  /  am  not  minded  to  be  a  judge.] — Of 
such  matters.  This  conduct  entirely  agrees 
with  the  character  of  Gallio  given  by  his  broth- 
er Seneca — that  of  an  amiable  and  upright  man. 
— Gloag. 

16.  Drave  them— Bid  them  clear  the  room 
so  peremptorily  as  indicated  ready  compulsion 
by  officers. —  Wtedon.  Observe,  as  an  indication 
of  the  simple  truthfulness  of  the  narrative,  that 
the  narrator  does  not  hesitate  to  describe  the 
contempt  of  a  Eoman  official  for  the  Jewish  na- 
tion and  the  Christian  cause.  —L.  Abbott. 

Let  us  at  least  do  justice  to  Roman  impartiality. 
In  Gallio,  In  Lysias,  In  Felix,  In  Festus,  In  the  cen- 
turion Julius,  even  In  Pilate,  different  as  were 
their  degrees  of  rectitude,  we  cannot  but  admire 
the  trained  judicial  insight  with  which  they  at 
once  saw  through  the  subterranean  Injustice  and 
virulent  animosity  of  the  Je.ws  in  bringing  false 
charges  against  Innocent  men.— Farrar. 

17.  All  the  Greeks— The  crowd  present  at 
the  public  place  of  judgment.  The  Greeks  of 
this  degenerate  age  had  learned  to  watch  their 
Eoman  arbiter's  eye  with  servile  adulation,  and 


March  9,  1884. 


LESSON  X. 


Acts  18.  1-17. 


Authorized  Version. 

nes,  tlie  chief  ruler  of  the  synagogue, 
and  beat  him  before  the  judgment  seat. 
And  Gal'li-o  cared  for  none  of  those 
things. 


to  take  the  cue  from  liis  words.  When,  there- 
fore, Gallio  ordered  the  Jews  out  of  his  presence 
these  Greeks  seem,  without  rebuke  from  GuUio, 
to  liave  cauyiit  their  rinj^leader  and  cliastised 
him  tor  having  cuiue  into  tlie  judicial  jtresence. 
But,  ill  addition  to  the  present  unpopularity  of 
the  Jewish  race,  this  set  of  Greeks  here  present 
had,  probably,  Uikeu  some  interest  in  this  case. 
They  knew  that  the  quarrel  between  the  Jews 
and  Paul  was  a  Jew  and  Gentile  strife.  With- 
out any  deep  sympathy  with  Paul's  religion  they 
were  at  any  rate  wjainst  tlie  Jttvs  in  the  con- 
test.—  Whedon.  Sosthenes,  the  chief  ruler— 
Probably  Sosthenes  had  succeeded  Crisjuis  as 
■chief  ruler  of  the  synagogue,  and  was  a  leader  in 
this  movement.  There  is  no  reason  for  identi- 
iying  him  with  the  Sosthenes  who  is  united  with 
Paul  in  the  salutation  of  the  First  Epistle  to  the 
■Corinthians.  1  Cor.  1.  1.  Beat  him  — Cufl'ed 
and  butJ'eted,  not  .scourged.  Gallio  cared  for 
■none  of  those  things — The  oliject  of  this  re- 
mark is  to  represent  the  complete  failure  of  the 
attempt  of  the  Jews.  So  little  did  the  charge 
against  Paul  prosper  that  the  accusers  were 
themselves  beaten  without  tlie  interference  of 
the  judge,  who  by  this  inditferencc  declared  him- 
self on  the  side  of  the  accused. — Meyer.  Per- 
haps he  was  not  unwilling  that  he  who  had 
joined  in  a  furious  and  unprovoked  persecution 
should  feel  the  effect  of  it  in  the  excited  passions 
of  the  people.  At  all  events  he  wa.s  but  follow- 
ing the  common  practice  among  the  Komans, 
■which  ■was  to  regard  the  Jews  ■«ith  contempt, 
*nd  to  care  little  how  much  they  w^ere  exposed 
io  popular  fury  and  rage. — Barnes. 

The  haughty,  distinguished,  and  cultivated  Gal- 
lic, brother  of  Seneca,  Proconsul  of  Achaia,  the 
most  popular  man  and  the  most  eminent  (i7tera<ei(r 
of  his  day,  would  have  been  to  the  last  degree 
amazed  had  any  one  told  him  that  so  paltry  an 
occurrence  would  be  forever  recorded  In  history  '- 
that  it  would  be  the  only  scene  in  his  life  In 
which  posterity  would  feel  a  moment's  interest; 
that  he  would  owe  to  it  any  immortality  he  pos- 
sesses; that  he  would  for  all  time  be  mainly 
Judged  of  by  the  plimpse  we  get  of  him  on  that 
particular  morning ;  that  he  had  tlung  away  the 
greatest  opportunity  of  his  life  when  he  closed 
the  lips  of  the  haggard  Jewish  prisoner  whom  his 
decision  rescued  from  the  clutches  of  his  country- 
men.—i-'arrar. 


Revised  ■Version. 

hold  on  Sos'tlie-nes,  the  ruler  of  the 
synagogue,  aud  beat  him  before  the 
judgement-seat.  And  Gal'li-o  cared 
ior  none  of  tlieso  things. 


Authorities  to  be  Consulted. 
Farrar,  chap,  xxvii.  Conybeare  and  Ilowson, 
chap.  xi.  Schati"'s  Apostolic  Church,  p.  273. 
Lesson  Helps  for  lb77,  Third  Quarter.  Bib- 
lical Studies,  p.  417.  Freeman's  Manners  aud 
Customs,  844,  380,  834,  851,  630.  B<jnar's  Light 
and  Trutii,  iii,  1G8.  Guthrie's  Sunday  Magazine, 
1871,  p.  331.  Sermons,  by  F.  \V.  Robertson, 
The  Word  and  tlie  World  ;  II.  Melvill,  Paul,  a 
Tent-maker;  Bishop  F.  D.  Huntingdon,  En- 
trance in  the  Church  ;  W.  Jay,  Spiritual  Suc- 
cor from  Appointed  Means;  S.  Leathes,  (Bamp- 
ton  Lectures,)  The  Christ  of  the  Acts.  Forster's 
Cyclopedia  of  Illustrations,  [numbers  marked 
with  a  star  refer  to  poetical  quotations,]  ver. 
4^6  ;  *3863  ;  6 :  2633,  2636  ;  8 :  2815 ;  10  :  11429 ; 
17:  544. 

Practical  Thoughts. 

[the   christian   in   VAKIOt;S  RELATIONS.] 

1.  The  Christian  will  seek  out  in  every  place 
those  who  are  of  the  same  character  with  him- 
self, and  will  enjoy  fellowship  with  them.  Ver.  2. 

2.  The  Christian  will  be  diligent  in  secular 
business,  having  as  his  motive  faithfulness  to 
every  task  as  done  to  the  Lord.  Ver.  3. 

3.  The  Christian  will  not  permit  his  week-day 
work  to  interfere  with  the  call  of  God  to  work 
for  souls.  Ver.  4. 

4.  The  Christian  will  be  ready  every-where  to 
hear  testimony  to  the  Gospel,  and  to  persuade 
men  to  repentance.     Vers.  4,  5. 

5.  The  Christian  will  be  broad  in  his  sympa- 
thies, and  invite  all  men,  of  every  race  aud  con- 
dition, to  salvation.  Ver.  6. 

6.  The  Christian  will  Uve  in  fellowship  with 
Christ,  and  will  find  comfort  for  trial  in  the  Sav- 
iour's presence.  Vers.  9,  10. 

7.  The  Christian  will  see  the  results  of  his  la- 
bore,  and  be  encouraged  in  knowing  that  he  has 
not  lived  in  vain.  Vers.  10,  11. 

Sermon  Outline. 

BY  REV.  D.  H.  MrLLER,  D.D. 

The  evangelistic  work  of  Paul  can  never  fall  to 
Interest  the  Christian  liellever  and  statesman.  The 
varied  epistles  to  the  Churches,  with  their  impor- 
tant contents ;  the  apostolic  method  of  preaching 
and  planting  Churches  In  the  great  centers  of  pop- 
ulation and  activity  ;  each  peculiar  city  testing  the 
85 


Acts  18.  1-17. 


LESSON  X. 


First  Quarter. 


adaptability  of  the  Gospel,  and  the  conquests  made, 
all  the  outcome  of  Paul's  missionary  labors,  make 
the  history  of  his  work  inspiring  and  suggestive. 
To  the  believer  it  strengthens  confidence  in  the 
dlvlneness  of  Gospel  truth.  To  the  statesman  it 
demonstrates  the  only  solution  of  earnest  social  and 
political  problems,  and  presents  an  elllcient  remedy 
for  manifold  local  and  general  evils.  To  Corinth, 
a  city  of  vices,  full  of  worldliness  and  licentious- 
ness fostered,  if  not  created,  by  commercial  pros- 
perity; a  city  of  composite  population,  in  which  su- 
perstition, paganism,  intellectual  speculative  skep- 
ticism, and  bigoted  traditionalism  were  represented 
by  Roman,  Greek,  and  Jew,  Paul  came  with  the 
word  of  God,  and  presents  the  picture  of  the  Gospel 
confronting  social  corruption,  and  in  the  victory 
achieved  attests  that  Gospel  to  be  the  power  and 
wisdom  of  God. 
To  secure  this  result  :— 

1.  Conflicts  were  encountered,  (a)  In  the  oppo- 
sition of  Jews.  Reform  in  Church  meets  bitter  op- 
position. Savonarola,  Luther, Wesley,  etc.  (b)  In  the 
corrupt  condition  of  the  Gentiles.  The  worship  of 
the  infamous  goddess  Aphrodite,  with  one  thousand 
priestesses,  reveals  the  debasement  and  impurity 
of  the  people.  The  minister  to-day  confronts  the 
same  antagonisms  in  Ritualism,  that  is,  Romanism, 
etc. ;  and  Rationalism,  that  is,  Materialism,  or  Ag- 
nosticism, the  modern  name  for  Epicureanism. 

2.  Courage  required  renewal,  (a)  The  apostle 
was  discouraged  by  straitened  circumstances.  The 
same  embarrassment  fetters  many  workers,  and 
hinders  grand  enterprises,  (b)  He  found  foes  where 
he  expected  to  And  friends.  This  is  always  a  severe 
test  of  faith,  (c)  The  populous  and  dissolute  city 
impressed  melancholy.  The  experiences  of  De 
Quincey  on  entering  London  for  the  first  time  have 
been  shared  by  persons  whose  susceptibilities  were 


less  acute  than  his.  The  sense  of  isolation,  blended 
with  thoughts  of  toil  and  peril,  produces  this  feel- 
!  ing.  (fl)  Apparent  failure  in  Athens  was  a  factor  of 
the  apostle's  depression.  To  relieve  this  despond- 
I  ency  (c)  the  apostle  was  strengthened  by  a  vision  of 
the  Lord— by  a  voice  of  command— by  the  assurance 
I  of  protection— by  a  prophecy  of  fulfilled  success. 

Our  relief  from  depression  is  God.  Here  is  the 
j  secret  of  Christian  endurance.  We  have  a  source 
j  of  strength  which  never  fails.  His  Spirit  whispers 
I  peace  to  our  souls.  His  word  reveals  his  love  more 
I  than  any  vision.  Whatever  our  anxiety  or  trouble, 
j  the  Lord  speaks  to  us,  saying,  "  Be  of  good  cheer, 
j  thy  hopes  shall  be  realized.  Thou  art  under  divine 
I  care.  Thou  shalt  receive  God's  protection.  Do  thy 
i  appointed  work  for  his  glory,  and  at  last  thou  shalt 
enter  on  thy  reward." 

3.  Conquests  were  made,  (a)  The  Gospel  was 
accepted  by  Jew  and  Gentile,  (h)  Reforms  were 
wrought.  All  reforms  spring  from  Christ,  (c)  A 
Church  was  planted.  We  have  the  same  work, 
weapons,  and  assured  triumph  as  Paul.  .Salvation 
of  America  hinges  largely  on  the  salvation  of  her 
cities.  The  Gospel  of  a  divine  Person  and  Fact  will 
win.  Nor  legislation  nor  education  will  save  our 
nation  or  the  world.  The  Gospel,  simple  and  pure, 
is  the  sovereign  remedy.  This  Paul  offered  to  the 
corrupt  pagan  city  of  Corinth,  and  it  is  our  muni- 
tion and  defense  to-day.  "  Christ  and  him  cruci- 
fied "  is  a  theme  large  enough  for  the  uttermost  of 
the  world's  need. 

The  reasons  that  emphasize  a  vigorous  and  speedy 
use  of  the  remedy,  are— 

1.  The  mateiial  growth  and  safety  of  a  city,  na- 
tion, and  the  world  depend  upon  the  activity  and 
purity  of  moral  and  spiritual  forces. 

2.  A  common  origin,  brotherhood,  and  destiny 
should  make  us  swift  to  extend  i 


86 


Map  of  the  Vicinity  of  Ejihesus. 


Makcii  10,  1884. 


LESSON  XL 


1  TiiKSS.  4.  13-18:  5.  1-8. 


A.  D.  52.]  LESSON  XL  CMarch  16. 

The  Coming  of  the  Lord. — 1  Thess.  4.  13-18  ;  5.  1-8. 

GOLDG.\   TEXT.— For  If  we  lielleve  that  JemiH  Jlt-d  anil  roBe  ntfaiii,  even  mo  them  aUo  which 

Hieep  in  JeBim  will  4iud  brin^  with  him.— 1  TUESS.  4.  1^. 
Time.— A.  P.  52.    For  rulers,  .see  Lesson  I. 

Plack.— This  epistle  was  written,  while  Paul  was  at  Corinth,  to  the  Church  at  Thessalonlca. 
ISTR0DVCT10S.—T)ie  First  EiJiatlc  to  tin-  TliaixaUmiann.— First  WTltten  of  Paul's  thirteen  apostolical 
epistles,  it  stands  tlrst  In  those  editions  of  the  Greek  Testament,  lilte  Wet- 
stein's  and  Wordsworth's,  which  jfive  the  epistles  in  chronological  order. 
It  exhibits  the  freshness  of  the  apostle's  manhood  In  its  style.  It  deals 
with  the  earlier  foes  of  his  preaching,  the  pagans  and  the  hostile  Jews, 
not  with  the  later,  the  Judaizers  and  the  Gnostics.  It  states  glowingly 
the  first  principles  of  the  blessed  Gospel ;  11  teaches  by  vivid  pictures  the 
doctrine  of  the  resurrection,  the  advent,  and  the  retribution ;  but  en- 
tere  into  no  full  elaborations,  lilte  the  Epistles  to  the  Romans,  Gala- 
tians,  and  Corinthians.  It  is  not  only  in  time  Paul's  earliest  epistle, 
but  it  is,  In  freshness,  simplicity,  and  vigor,  his  yoiuwcst  epistle.  Thessalonlca  was  Paul's  second  Euro- 
pean Church.  Of  his  first  entrance  there,  after  his  shameful  Inflictions  at  Philippi ;  his  holy  life,  arduous 
manual  labor,  and  impressive  preaching-;  his  descriptions  of  Christ's  second  advent,  so  vivid  as  to  create 
its  "Ideal  presence  "  in  the  imagination  of  his  hearers;  his  exaltation  of  Christen  the  throne  of  the 
world  so  lofty  as  to  provoke  the  mobocrats  to  arraign  him  before  the  Demos  on  charge  of  treason  against 
Ca?sar  ;  and  of  his  final  discharge  on  bail  by  Jason,  obliging  his  exile  from  the  city,  the  brief  history  is 
given  in  Acts  17.  4-9.— ir/ie<?o».  The  epistle  was  written  from  Corinth  (not  from  Athens,  as  the  unau- 
thorized subscription  states)  on  the  receipt  of  news  from  the  Church,  soon  after  Paul  had  left  it,  (see  Les- 
son VIII,)  that  its  members  were  perplexed  by  certain  questions  concf  ming  the  state  of  the  dead  and  the 
second  coming  of  Christ.  Those  to  whom  the  apostle  now  wrote  had  been  recently  converted  from 
heathenism  ;  that  they  had  enjoyed  his  preaching  but  a  short  time ;  that  they  had  few  or  no  books  on  the 
subject  of  religion  ;  and  that  they  were  surrounded  by  those  who  had  )w  faith  in  the  doctrine  of  the  res- 
urrection at  all,  and  who  were  doubtless  able— as  skeptical  philosophers  often  are  now— to  urge  their  ob- 
jections to  the  doctrine  in  such  a  way  as  greatly  to  perplex  Christians.— lianies. 


Authorized  Version. 

13  But  I  would  not  have  you  to  be  ig- 
norant, brethren,  concerning  them  which 
are  asleep,  tiiat  ye  sorrow  not,  even  '  as 
others  which  have  no  hope. 


is  ;  n.:ul.  14.  I,  i  ;  2  Sam.  12.  20. 


13.  Have  .  .  .  ignorant — Paul's  haljitual 
formular,  in  negative  or  positive  shape,  of  start- 
intf  a  new  topic.  "  1  -would  that  ye  know." 
Col.  2.  1.  "I  would  not  that  ye  should  he  ii;- 
norant."  1  Cor.  10.  1.  So  1  Cor.  11.  3,  .ind  Pliil. 
1.  \2.— W/iedo7i.  Concerning  them  which 
are  asleep — The  Thessaloniaus  perhaps  had 
asked  a  question,  or  Timothy  may  have  given 
information  respecting  their  uneasiness  about 
some  of  their  number  who  had  died.  Whether 
tliese  were  many  or  few,  or  even  none  at  all,  so 
that  they  were  troubled  merely  by  the  imminent 
peril  of  death,  they  had  no  clearness  of  view  as 
to  tlieir  fate. — Eitigenhach.  They  seem  espe- 
cially to  have  feared  that  those  of  their  brethren 
who  had  fallen  on  sleep  before  the  expected  ad- 
vent of  the  Lord  would  not  participate  in  its 
blessings  and  glories. — Ellicott.    Asleep— Tlu.-i 


Revised  Version. 

13  But  we  would  not  have  you  igno- 
rant, bretliren,  concerning  them  that 
fall  asleep ;  tiiat  ye  sorrow  not,  even 
as   the    rest,    whicli   have    no   hope. 


was  an  expression  conveying  definite  meaning 
to  the  Thessalonians  as  importing  the  dead  in 
the  Church.  Verse  16.  No  inference  must  there- 
fore be  drawn  from  the  apostle's  use  of  this  word, 
as  to  the  intermediate  .state ;  for  the  word  is  a 
mere  common  term. — A[ford.  That  ye  sorrow 
not — The  word  sorrow  is  absolute,  that  ye  mourn 
not  all :  not  to  be  joined  with  what  follows,  and 
to  be  made  only  to  mean  that  ye  sorrow  not  in 
the  same  manner  as,  etc.  He  forbids  mourning 
altogether.  But  we  must  remember  what  sort 
of  mourninij  it  was.  It  was  mourning  for  them  : 
not  mourning  for  our  loss  in  their  absence,  but 
for  thdrs,  and  in  so  far,  for  ours  tiUo.—Al/ord. 
Even  as  others  [Rev.  Ver.,  £ven  as  the  rest.'\ — 
The  others  (Eph.  2.  3)  obviously  includes  all^ 
whether  skeptical  Jews  or  unenlightened  hea- 
thens, (Chrysostom,)  \vho  had  no  sure  hope  in 
67 


1  Thess.  4.  13-18;  5.  1- 


LESSON  XI. 


FlKST    QUAETEB. 


Authorized  Version. 

14  ForMf  we  believe  that  Je'sus  died 
and  rose  again,  even  so  them  also  which 
sleep  iu  Je'sus  will  God  bring  with 
him. 

15  For  this  we  say  unto  you  'by 
the  word  of  the  Lord,  that  we  wliich 
are  alive  and  remain  unto  the  coming 
of  the  Lord  shall  not  prevent  them 
wliich  are  asleep. 


any  future  resurrection.  —  EUicott.  It  was  the 
custom  of  the  heathens,  on  the'  death  of  their 
relations,  to  make  a  show  of  excessive  grief  by 
shaving  their  heads  and  cutting  tlieir  flesh,  and 
by  loud  bowlings  and  lamentations  over  the  dead. 
They  even  hired  persons,  who  had  it  for  a  trade 
to  make  these  bowlings  and  cries. — Macknight. 
"Which  have  no  hope — Notliing  in  all  poetry 
is  more  pathetic  than  the  lines  of  the  Greek 
Moschus,  ending  with  "  we  shall  sleep  the  long, 
limitless,  unawakable  slumber."  Theocritus 
says,  "  There  are  hopes  in  the  living,  but  hope- 
less are  the  dead."  ^schylus,  "Of  the  once 
dead  there  is  no  resurrection."  And  the  pagan 
epitaphs  are  often  sentences  of  everlasting  ex- 
tinction. Says  Mr.  Withrow,  m  his  work  on  the 
Catacombs:  '■'■  Domus  cuterna,  &n  eternal  home, 
and  Somno  aternali,  in  eternal  sleep,  are  writ- 
ten on  their  tombs,  frequently  accompanied  by 
an  inverted  torch,  the  emblem  of  despair." — 
Whedon. 

We  must,  Indeed,  long  after  them,  but  not  be- 
wail them  ;  we  ought  not,  for  their  sakes,  to  put 
on  black  garments,  since  there  they  are  already 
clothed  in  white.  We  must  not  give  the  heathen 
an  opportunity  justly  to  blame  Christians  by  sor- 
rowing for  those  whom  they  speak  of  as  living 
with  God,  as  if  they  were  lost  and  perished  men. 
—Cyprian. 

14.  Died  and  rose  again — The  two  founda- 
tions of  Christian  faith  united  in  one  enunciation. 
— Lllicott.  That  Jesus  (he  uses  the  human 
name)  died,  (here  not  fell  asleep,  but  without  any 
disguise  he  speaks  of  death.)  He  brought  to 
ligbt  a  victorious  life.  But  he  arose  out  of  death, 
was  not  glorified  without  passing  through  death  ; 
not  even  Christ.  —  Riggenhach.  Them  also 
which  sleep  in  Jesus  [Eev.  Ver.,  tliat  are 
fallen  asleep  in  Jesas.'] — '■'■Sleep  in  Jesits"  ought 
to  be  "fell  asleep  through  Jesus,"  that  is,  by 
his  merits  have  had  their  death  turned  into  sleep. 
"  Sleep  in  Jesus  "  is  a  beautiful  and  true  expres- 
sion ;  but  it  is  not  the  one  used  here. — Alford, 
Tlie  apostle  says  Jesus  died,  the  saints  sleep  ;  a 
belie\er's  death  Ls  called  a  sleep.  I  do  not  find 
88 


Ke vised  Version. 

14  For  if  we  believe  that  Je'sus  died 
and  rose  again,  even  so  them  also 
that  are  fallen  asleep  *  in  Je'sus  will 

15  God  bring  with  him.  For  this  we 
say  unto  you  by  the  word  of  the 
Lord,  that  we  that  are  alive,  that  are 
left  unto  the  ^  coming  of  the  Lord, 
shall  in   no  wise  precede  them  that 


till  God  through  Jem 


that  Christ's  death  is  called  a  sleep;  no,  hie 
death  was  death  indeed,  death  with  a  curse  iu 
it ;  but  the  believer's  death  is  turned  by  Christ 
into  a  sweet  and  silent  sleep. — Barkitt.  "Will 
God.  bring  with  him — Wlien  He  brings  Jesus 
into  the  world  again,  (Hebrews  1.  6,)  he  will 
bring  them,  cause  them  to  come,  along  with 
Jesus,  will  let  them  share  in  his  heavenly  mani- 
festation.— Hqfmann, 

15.  "We  say  ...  by  the  word  of  the 
Lord — Not  in  my  words  do  I  speak  ;  my  state- 
ment confines  itself  within  the  sphere  of  a  word 
of  the  Lord. — Riggenhach.  "We  which  are 
alive  and  remain  [Eev.  Ycr. ,  that  arealiveand 
are  left.] — The  "  we  "  is  an  afi'ectionate  identify- 
ing of  ourselves  with  our  fellows  of  all  ages,  as 
members  of  the  same  body,  under  the  same 
Head,  Christ  Jesus. — Edmunds.  Paul  is  to  be 
understood  as  classing  himself  with  "  those 
who  are  being  left  on  earth,"  (compare  Acts 
2.  47,)  without  being  conceived  to  imply  that  he 
had  any  precise  or  definite  expectations  as  to  his 
own  case. — Lllicott.  Unto  the  coming  of  the 
Lord — The  coming  again  of  the  Lord  is  not  one 
single  act,  as  bis  resurrection,  or  the  descent  of 
the  Spirit,  or  the  final  coming  to  judgment,  but 
the  great  complex  of  all  these,  the  result  of 
which  shall  be  his  taking  his  people  to  himself, 
to  be  where  he  is. — Alford.  And  yet  all  these 
expressions  seem  to  point  toward  one  definite 
event  which  is  yet  to  take  place,  according  to 
the  opinion  of  most  commentators.  Shall  not 
prevent  [Eev.  Ver.,  Shall  inno  ivise precede.] — 
Shall  not  arrive  into  the  presence  of  the  Lord, 
and  share  the  blessings  and  glories  of  his  advent, 
before  others.— Mlicott.  Them  which  are 
asleep — Those  who  have  passed  away  before  the 
coming  of  the  Lord. 

To  the  primitive  Christians  all  this  was  reality. 
They  have  left  their  faith  and  hope  recorded  upon 
the  tombs  which  they  constructed  in  their  hiding- 
places  in  the  subterranean  excavations  or  quar- 
ries of  the  city  of  Rome.  In  those  Inng  galleries 
of  catacombs  where  the  bodies  of  martyrs  and 
persecuted  saints  were  laid  to  rest  there  is  not  one 


March  16,  1SR4. 


LESSON  XL         1  TiiEss.  4.  13-18;  5.  1-8. 


Authorized  Version. 

16  Fi)r  *  tlie  Lord  himself  shall  de- 
BCcud  from  heiiveii  witli  a  shout,  witli 
tlie  voice  of  the  archiingel,  :xritl  witli 
the  trump  of  God:  aud  the  dead  in 
Christ  shall  rise  first: 

17  Then  we  whicii  are  alive  and  re- 
main shall  be  cauixlit  up  together  witli 
them  'in  tlie  clouds,  to  meet  the    Lord 


I.  I.  ll;2Tli. 


1.9;  Rev.  1.  15. 


trace  of  despondency  or  gloom.  It  Is  written  over 
one  and  another,  "She  sleeps;"  "In  peace;" 
"  With  t'hrist."  The  anchor,  the  cross,  the  crown, 
the  syinliols  of  the  resurrection  and  immortality, 
make  those  dark  galleries  bright  with  the  pres- 
ence of  an  eternal  life.— J.  P.  Thompson. 

16.  Lord  himself— Not  by  messenger  or  rep- 
resontativc,  but  liis  own  personal  seff.  Then 
sli:ill  our  eyes  heliold  him.  The  hiini^e// is  eiii- 
pluitio  with  divine  di^mity.  —  W/itJon.  Shall 
descend  from  heaven  —  Said  for  solemnity's 
Bake,  ami  to  show  that  it  will  not  be  a  mere 
galheriiiii  to  him,  but  he  Tiitnself  will  descend, 
and  we  all  shall  bo  summoned  before  him.  — 
Alt'orJ.  Shout  .  .  .  voice  .  .  .  trump— We 
have  to  recognize  three  particulars  following 
eiioh  other  hi  rapid  succession :  the  commander's 
cull  of  the  king  himself;  the  voice  of  the  arch- 
angel summoning  the  other  angels ;  the  trumpet 
which  awakes  the  dead  and  collects  the  believ- 
ers.— Jiiygenhach.  Three  sounds  are  distinctly 
mentioned,  but  1  do  not  pretend  to  know  what 
tliey  are. — Dr.  John  Dick.  'With  a  shout — 
Whether  this  shout  proceed.s  from  the  descend- 
ing Clirist  or  the  attending  host  is  not  here 
Btated.  The  ancient  expositors  generally  re- 
garded it  as  the  summons  of  Christ  to  the  living 
and  the  dead.  Luther  translates  it  "  war-cry," 
and  undei-stands  it  as  the  joyful  exclamation  of 
the  angelic  host,  "the  van  and  the  guards;" 
EUicott  says :  "  It  apjiears,  however,  more  plaus- 
iVile  to  refer  it  directly  to  the  archangel,  as 
Christ's  minister,  and  to  regard  it  as  a  general 
txpression  of  wdiat  is  afterward  more  distinctly 
specitied  by  the  substantives  which  follow." 
The  archangel— Literally,  "  chief  angel."  He 
iJiiLst  be  an  angel,  the  highest  among  the  an- 
gels, answering  to  the  hinh-priest  as  compared 
with  the  priests. — Eiijgoihach.  Trump  of  God 
—  Vvcal  ^ynlbol  of  the  divine  presence  and  per- 
son ;  as  tlie  glory  is  the  visible  symbol.  It  tones 
are  heard,  but  no  instrument  is  seen.  It  was, 
probably,  never  heard  but  once  by  human  ears, 
and  that  was  at  Sinai.  Exod.  19.  16-19.  Tlien, 
as  hei-e,  it  was  the  announcing  strain  of  the  celes- 


Revlscd  Version. 

16  are  fallen  asleep.  For  the  Lord  him- 
self shall  descend  from  heaven,  with 
a  shout,  with  the  voice  of  the  arch- 
auLrel,  and  with  the  trump  of  God: 
and  the  dead  in  Christ  sliall  rise  first: 

17  then  we  tliat  are  alive,  that  are  left, 
shall  together  with  them  be  caught 
up  in  the  clouds,  to  meet  the  Lord 


tial  hosts  forming  the  advance  procession  of  the 
approaching  divine  tJne.—  Whtdon.  The  dead 
in  Christ  shall  rise  first— Not  with  any  refer- 
ence to  "first  resurrection,"  (Kev.  20.  5,)  but 
only  to  the  fact  that  the  resurrection  of  the  dead 
in  Christ  shall  be  prior  to  the  assumption  of  the 
living.  The  general  resurrection  of  all  men  does 
not  here  come  into  consideration. — Ellicott. 

17.  "We  which  are  alive  and  remain  [Rev. 
Ter.,  are  left.]—Ag&\n  he  says  we,  recommend- 
ing thus  the  expression  to  Christians  of  all  ages, 
each  generation  bequeathing  to  the  succeeding 
one  a  continually  increasing  obligation  to  look 
tor  the  coming  of  the  Lord. — Edmunds.  Shall 
be  caught  up— We  shall  be  caught  up  with 
them  at  the  same  time  that  they  shall  be  caught 
up.  The  transformation  specified  in  1  Cor.  15. 
52,  53,  will  necessarily  fii-st  take  place,  upon 
which  the  glorified  and  luciform  body  will  l:>o 
caught  up  in  the  enveloj.ing  and  upbearing 
doVi^s.—Enicott.  Together  with  them— We, 
the  transfonned  living,  togetlier  with  them,  the 
resurrected  dead.  In  the  clouds— In  Scripture 
multitudes  of  ancrels  are  called  cloiuh.  Matt. 
24.  30.  Wherefore,  caught  up  in  clouds  may 
signify  caught  up  by  the  ministry  of  angels. — 
Macknight.  To  meet  the  Lord  — To  meet 
Christ,  as  persons  of  distinction  meet  a  king  to 
salute  him,  while  otiiers  must  wait  for  him,  as 
criminals  for  the  judge. — Chrysodom.  In  the 
air— The  air  marks  the  way  to  heaven,  and  in- 
cludes the  interspace  between  earth  and  heaven, 
with  greater  or  less  latitude  according  to  the 
context. — Ellicott.  It  is  nowhere  said  that  the 
transactions  of  the  judcrnient  will  occur  vpon  the 
earth.  The  world  would  not  be  spacious  enough 
to  contain  all  the  assembled  living  and  dead,  and 
hence  the  throne  of  judtrment  will  be  fixed  in  the 
amjile  space  above  it. — Bnrnex.  The  grand  con- 
gregation of  the  judgment  may  be  in  pure  space; 
for  these  resurrection  bodies,  absolved  from  the 
power  of  gravitation*and  of  power  by  pure  voli- 
tion, can  tread  upon  a  plane  of  pure  space  as 
easily  as  Jesus  trod  upon  the  sea.  or  as  we  tread 
upon  a  pavement. —  Wftedon.  So  shall  we  be 
89 


1  Thess.  4.  13-18;  5.  1- 


LESSON  XL 


First  Quarter. 


Authorized  Version. 

in  the   air:    and  so  'shall  we  ever   be 
with  the  Lord. 

18  Wherefore  "comfort  one  another 
with  these  words. 

1  But  of  '  the  times  and  the  seasons, 
brethren,  ye  have  no  need  that  I  write 
unto  you. 

2  For  yourselves  know  perfectly,  that 
'the  day  of  the  Lord  so  cometh  as  a 
thief  in  "the  night. 


i  John  \-2.  26;  14.  3; 


lOr,  t 


ever  with,  the  Lord — But  it  is  not  in  the  air 
that  this  being  ever  with  Christ  takes  place. 
Only  the  meeting  takes  place  in  the  air,  not  the 
abiding. — Riggenbach.  The  top  and  height  of 
the  saints'  blessedness  in  heaven  consists  in  this, 
that  they  shall  for  ever  be  there  with  Christ. — 
Burkitt.  Of  a  burning  world,  a  resurrection  and 
coudenination  of  the  wicked,  and  a  new  oartli, 
no  account  is  here  given  ;  for,  as  Lunemann  well 
notes,  Paul  does  not  here  profess  to  give  a  full 
picture  of  the  last  things,  but  simply  such  a 
glimpse  as  shall  meet  the  doubt  and  grief  in  re- 
gard to  the  late  deceased  Christians. —  Whed/yn. 
18.  Comfort  one  another— They  were  to 
bring  these  glorious  truth.s  and  these  bright 
prospects  before  their  minds,  in  order  to  al- 
leviate the  sorrows  of  bereavement.  The  top- 
ics of  consolation  are  these :  first,  that  those  who 
had  died  in  the  faith  would  not  always  lie  in 
the  grave ;  second,  that  when  they  rose  they 
would  not  occupy  an  inferior  condition  because 
they  were  cut  off  before  the  coming  ot  the  Lord  ; 
and,  third,  that  all  Christians,  living  and  dead, 
would  be  received  to  heaven  and  dwell  forever 
with  the  Lord. — Barnes.  "With  these  words 
— The  apostle's  declarations  here  are  made  in 
tlie  practical  tone  of  strict  matter-of-fact,  and 
are  given  as  literal  details,  to  console  men's 
minds  under  an  existing  difficulty.  Never  was 
a  place  where  the  analogy  of  symbolical  apoca- 
lyptic language  was  less  applicable.  Either  these 
details  must  be  received  by  us  as  matter  of  prac- 
tical expectation  or  we  must  set  aside  the  apostle 
as  one  divinely  empowered  to  teach  the  Church. 
—Alford. 

In  those  scenes  we  shall  all  be  personally  in- 
terested. If  we  do  not  survive  till  they  occur,  yet 
we  shall  have  an  important  part  to  act  in  them. 
We  shall  hear  the  archangel's  trump ;  we  shall  be 
summoned  before  the  descending  Judge.  In  these 
scenes  we  shall  mingle  not  as  careless  spectators, 
but  as  those  whose  eternal  doom  Is  there  to  be 
determined,  and  with  all  the  intensity  of  emotion 
derived  from  the  fact  that  the  Son  of  God  will  de- 
90 


Revised  Version. 

in  the  air:  and  so  shall  we  ever  be 

18  with  the  Lord.     Wherefore  'comfort 

one  another  with  these  words. 
5    But  concerning   the  times   and  "the 
seasons,   brethren,    ye   have   no   need 

2  that  auglit  be  written  unto  you.  For 
yourselves  know  perfectly  that  the 
day  of  the  Lord  so  cometh  as  a  thief 


scend  to  judge  us,  and  to  pronounce  our  final 
doom. —  Barnes. 

1.  But — Here  Paul  treats  of  the  advent  from 
the  other  side,  and  exhorts  us  to  be  at  all  times 
composed  and  ready  for  the  day  of  the  Lord — 
equally  remote  from  anxious  calculation  or  im- 
patient expectancy:  Koiv  He  comes!  and  from 
the  drowsy  security  which  says  :  JVotfor  a  long 
time  yet! — Riggenbach.  Of  the  times  and  the 
seasons  —  Times  are  the  great  time-flows  of 
thousands  of  years:  seasons,  the  special  titne- 
points,  or  epochs,  that  divide  olf  the  flow.  It 
was  on  this  very  point  that  2  Pet.  3.  8,  declares 
that  "  one  day  is  with  the  Lord  as  a  thousand 
yeai-s,  and  a  thousand  years  as  one  day."  Pro- 
phetic time  is  measured  by  the  arithmetic  of  God. 
—  Whedon.  No  need  that  I  write— As  the 
next  verse  suggests,  because  they  had  been  ac- 
curately informed  by  the  apostle,  by  word  of 
mouth,  of  all  that  it  was  necessary  for  them  to 
know.  —Ellicott. 

2.  For  yourselves  know— By  the  explicit 
oral  teachings  of  the  apostle,  with  which  they 
were  already  familiar.  —  Know  perfectly  — 
There  is  something  surprising  in  this  turn:  ye 
hioiv  precisely — that  the  time  cannot  be  known  ! 
Indeed,  that  lies  in  the  nature  of  the  case  ;  the 
day  is  to  be  a  surprise  to  the  whole  world.  There 
is  no  determination  of  the  time— only  of  the 
signs  of  the  Wm^.— Riggenbach.  Day  of  the 
Lord— An  old  Testament  phrase  to  designate 
any  period  of  God's  terrible  visitation.  Joel 
1.  15;  2.  11;  Ezek.  13.  5;  Isa.  2.  12.  Here 
specifically  applied  to  the  day  of  the  event  just 
described,  (chap.  4.  15-18,)  tlie  Parousia.  Com- 
eth—Not future ;  for  it  is  an  ever-pending  He 
cometh  ! —  Whedon.  As  a  thief  in  the  night— 
The  comparison  is  striking,  and  describes  the 
coming  not  merely  as  something  sudden  and  un- 
expected, but  also  as  unwelcome,  terrifying  for 
the  worldly-minded,  plundering  them  of  that  to 
which  their  heart  clings,  stripping  them  of  tlieir 
possessions. — Hofmann.     This  remarkable  com- 


March  16,  1884. 


LESSON   XI. 


1  TiiEss.  4.  13-18;  5.  1-8. 


Authorized  Version. 

3  For  when  tliey  sliall  siiy,  Peace  and 
safety,  then  "sudden  destruction  coraeth 
upon  them,  as  travail  upon  a  woman 
with  child;  and  they  shall  not  escape. 

4  But  '"ye,  brethren,  are  not  in  dark- 
ness, that  that  day  should  overtake  you 
as  a  thief. 

5  Ye  are  all  "the  children  of  light,  and 
the  children  of  the  day:  we  are  not  of 
the  niiiht,  nor  of  darkness. 

G  Therefore    let    us   not   sleep,   as   do 


J..hn  8.  ! 


1  Kph.  5.  8. 


pnrison  of  the  Lord  to  a  thief  wtis  first  used  by 
our  Lord  himself  in  Matt.  24.  43,  44 ;  and  Luke 
12.  89,  40.  And  thenco  it  became  a  standard 
simile.  2  Pet.  3.  10.  Wordsworth  acutely 
arLTues  that  none  but  Jesus  would  have  invented 
such  a  comparison,  and  that,  therefore,  tlie  Tlies- 
salouians  must  have  had  a  gospel  of  either  Mat- 
thew or  Luke  to  have  learned  it  from. —  Whe- 
cUm. 

3.  "WTien  they— All  unbelieving  and  unthink- 
ing men.  Comp.  Matt.  24.  38 ;  Luke  17.  27. 
The  true  believers  were  always  watching  and 
■waiting,  knowing  the  uncertainty  and  une.v- 
pectedness  of  the  hour  of  the  Lord's  coming. — 
EUicott.  Shall  say,  [Rev.  Ver.,  are  saying,] 
Peace  and  safety— One  of  the  most  remark- 
able facts  about  the  history  of  man  is,  that  he 
takes  no  warning  from  his  Maker;  he  never 
changes  his  plans,  or  feels  any  emotion,  because 
his  Creator  "  thunders  damnation  along  his  path," 
and  threatens  to  destroy  him  in  hell.  Sudden 
destruction  cometh — Tlie  word  destruction  is 
faiiiiliar  to  us.  It  me.ans,  properly,  demolition ; 
pulling  down  ;  the  annihilation  of  the  form  of 
any  thing,  or  that  form  of  jiart-s  which  constitutes 
it  what  it  is ;  as  the  destruction  of  grass  by  eat- 
ing;  of  a  forest  by  cutting  down  the  trees ;  of 
life  by  murder ;  of  the  soul  by  consigning  it  to 
misery.  It  does  not  necessarily  mean  annihila- 
tion—for a  house  or  city  is  not  annihilated  which 
is  pulled  down  or  burnt ;  a  forest  is  not  annihi- 
lated which  is  cut  down  ;  and  a  man  is  not  an- 
nihilated whose  character  and  happiness  are  de- 
stroyed.— Barnes.  As  travail  upon  a  woman 
— The  point  of  comparison  is  the  sudden,  inevi- 
table occurrence  of  the  rending  pain,  the  mor- 
tal anguish  ;  also  perhaps  ( Calvin,  Richer)  that 
they  bear  within  themselves  the  cause  of  their 
sorrow. — liiggatbach.  They  shall  not  escape 
— It  is  clear  from  this,  that  when  the  Lord  Jesus 
shall  come  the  world  will  not  all  be  converted. 
There  will  be  some  to  be  "destroyed."    How 


Revised  Version. 

3  in  the  night.  When  they  are  saying, 
Peace  and  safety,  then  sudden  de- 
struction Cometh  upon  them,  as  travail 
upou  a  woman  with  child;  and  they 

4  shall  in  no  wise  escape.  But  ye, 
brethren,  are  not  in  darkness,  that 
that   day  should  overtake   you  *  as  a 

5  thief:  for  ye  are  all  sons  of  light,  and 
sons  of  the   day:    we  are  not  of  the 

G  night,  uor  of  tiarkness;  so  then  let  us 
not  sleep,  as  do  the  rest,  but  let  us 


cient  nuthoritlei  read  at  thine: 


large  this  proportion  will  be  it  is  impossible  now 
to  ascertain.  This  supposition,  however,  is  not 
inconsistent  with  the  belief  that  there  will  be  a 
general  prevalence  of  the  Gospel  before  that 
period. — Uaruts. 

4.  But  ye,  brethren,  are  not  in  darkness 
— They  are,  in  relation  to  the  coming  of  the  day 
of  the  Lord,  as  men  are  who  are  awake  when  the 
robber  comes.  They  could  see  liis  approach, 
and  could  prepare  for  it,  so  that  it  would  nut 
take  them  by  surprise. — Barnes.  It  was  a  dark- 
ness, not  only  of  the  mind  and  underetanding, 
(Eph.  4.  18,)  but  of  the  heart  and  will.  1  John 
2.  9.— EUicott.  That  that  day— The  day  of  the 
Lord's  coming.  Should  overtake  you  as  a 
thief— Not  "as  a  thief  is  overtaken,"  l)ut  with 
the  same  meaning  as  in  verse  2,  as  the  thief  at 
midnight  enlei"s  the  house  whose  occupant  is  not 
watching.  "  You  will  never  be  overtaken  by 
that  day,  becaase  you  will  be  ever  ready  for  its 
coming." 

5.  Ye  are  all  the  children  of  light  [Eov. 
Ver.,  all  sons  of  liijht.] — All  wiio  are  Christiana. 
The  jihrase  '■'■children  of  light"  is  a  IlelnTiism, 
meaning  that  they  were  the  enlightened  children 
of  God. — Barnes.  You  (a)  and  all  we  Christians 
(b)  have  no  reason  to  fear,  and  no  excuse  for 
being  surprised  by,  the  day  of  the  Lord ;  for  u-« 
are  sons  of  light  and  the  day,  (signifying  that  we 
belong  to,  having  our  origin  from,  the  light  and 
the  day.) — Alford.  "We  are  not  of  the  night 
— The  change  of  person  from  "^e"  to  "«■«" 
implies  this :  Ye  are  sons  of  light,  because  ye 
are  Christians ;  and  we,  Christians,  are  not  of 
night  nor  darkness. — D.  Brown. 

He,  the  Llpht  of  light,  will  certainly  give  hii 
especial  help,  in  no  ordinary  measure,  to  the  man 
who,  for  his  sake,  is  striving  to  live  in  the  light. 
He  will  bless  the  open-hearted  man  with  the  high- 
est of  all  blessings,  the  sure  sense  of  his  presence 
with  him.— Bixhcip  Temple. 

Q.  Let  us  not  sleep — What  is  meant  is  clear- 
91 


1  Thess.  4.  13-18;  5.  1-8,         LESSON  XL 


First  Quartkr. 


Authorized  Version. 

but    let     us     watch    and    be 


others 
sober. 

7  For '''they  that  sleep  sleep  in  the 
night ;  and  they  that  be  drunken  are 
"  drunken  in  the  night. 

8  But  let  us,  who  are  of  the  day,  be 
sober,  putting  "*  on  the  breastplate  of 
faith  and  love ;  and  for  a  helmet  the 
hope  of  salvation. 


ness  of  spirit,  the  freshness  of  the  sharpened 
sense,  vigilant  waiting  for  the  Lord,  circumspec- 
tion over  against  the  enemy. — Biggenhach.  As 
do  others  [Eev.  Ver.,  the  rest.'] — As  do  the  i-est 
of  men  around  us,  the  unbelieving  and  untliink- 
ing  masses  of  mankind.  Let  us  watch — 
Christians  are  always  to  be  wakeful  and  vigi- 
lant ;  they  are  so  to  expect  the  coming  of  the 
Redeemer  that  he  will  not  find  them  off  their 
guard,  and  will  not  come  upon  them  by  surprise. 
A  Christian  ougM  always  so  to  live  that  the 
coming  of  the  Son  of  God  m  the  clouds  of 
heaven  would  not  excite  the  least  alarm.— 
Barii.es.  And  be  sober  is  frequently  joined  with 
watchfulness,  (1  Pet.  5.  8,)  and  often.  As  in- 
toxication in  the  literal  sense  disposes  to  sleep, 
so  is  it  here  understood  in  a  compreheubive  sig- 
nification. The  innate  weakness  and  sluggish- 
ness of  the  flesh  of  itself  inclines  to  drowsiness, 
(Matt.  26.  41,)  therefore  should  we  avoid  what 
would  involve  us  in  the  guilt  of  self-stupefac- 
tion and  of  thus  aggravating  this  tendency. — 
Biggenhach. 

7,  8.  Drunken  in  the  night— Among  the 
Greeks  and  Eomans  revelry  and  drunkenness 
were  the  order  by  night,  but  to  be  drunken  by 
day  is  mentioned  as  the  height  of  profligacy. 
The  historian  Polybius  records  it  as  a  signal  dis- 
honor of  one  that  he  became  so  given  to  inebri- 
ation that  "  even  by  day  he  was  often  conspicu- 
ous to  his  friends,  drunk." — Whedon.  Let  us, 
who  are  [Eev.  Ver.,  since  we  are]  of  the  day 
— We  Christians  profess  to  be  day  people,  not 
night  people ;  therefore  our  work  ouglit  to  be 
day-work,  not  night-work  ;  our  conduct  such  as 
will  bear  the  eye  of  day,  and  such  has  no  need 
of  the  veil  of  night. — Edtmmds.  Putting  on 
the  breastplate— The  breast  and  head  l^eing 
particularly  exposed  in  battle,  and  wounds  in 
these  parts  being  extremely  dangerous,  the  an- 
cients carefully  defended  the  breast  and  the 
head  of  their  soldiers  by  armor,  to  which  the 
apostle  here  compares  the  Christian  virtues  "  of 
faith  andlove."    The  apostle's  meaning,  stripped 


Revised  Version. 


7  watch  and  be  sober.  For  they  that 
sleep  sleep  in  the  night ;  and  they  that 
be  drunken  are  drunken  in  the  night. 

8  But  let  us,  since  we  are  of  the  day,  be 
sober,  putting  on  the  breastplate  of 
faith  and  love ;  and  for  a  helmet,  the 
hope  of  salvation. 


of  the  metaphor,  is  this :  that  to  defend  our  af- 
fections against  the  impression  of  outward  and 


Roman  Coats  of  Mail. 

sensible  objects,  nothing  is  so  efifectual  as  faith 
in  the  promises  of  Christ  and  love  to  God  and 
man. — Macknight.  Helmet  —  The  armor  for 
the  head.  The  hope  of  salvation— That  liope 
lifts  up  the  head  toward  heaven,  and  wards  off 
all  the  power  of  the  blows  inflicted  by  Satan 
In  this  world.  Sorrow  loses  the  power  to  weigh 
down ;  anticipations  of  coming  evil  are  neutral- 
ized ;  infidel  despair  of  immortality  is  dispersed, 
when  the  hope  of  salvation  makes  strong  our 
head,  as  faith  and  love  have  confirmed  our  heart. 
—  Whedon.  Notice  that  these  arms  are  defen- 
sive only,  as  against  a  sudden  attack — and  be- 
long, therefore,  not  so  much  to  the  Christian's 
conflict  with  evil  as  (from  the  context)  to  his 
guard  against  being  surprised  by  the  day  of  the 
Lord  as  a  thief  in  the  night. — Alford. 

Authorities  to  be  Consulted. 

Commentaries  on  Epistles  to  Thesaalonians, 
Alford,  (New  Testament  for  English  Readers,) 
D.  D.  Whedon,  Albert  Barnes.  The  Speaker's 
Commentary,  or  Bible  Commentary.  (See  the 
Introduction  to  the  Epistles  in  these  works.) 
Conybeare  and  Howson,  chap.  xi.  Farrar,  chaps. 
xxix,  x-xx.  Schaflf,  p.  275.  Homiletical  Monthly, 
ui,  276 ;  iii,  646.  Pulpit  Analyst,  iv,  181.  Stems 
and  Twigs,  i,  99, 100.    Sermons,  by  Chrysostom 


March  16,  1884. 


LESSON  XI. 


1  Thess.  4.  13-18;  1- 


and  Siiuriu,  Un  the  Death  of  Friends  ;  Arehbp. 
Tillot.soii,  Certainty  of  a  Blessed  Kesurreetiun  ; 
J.  M.  Mason,  Christian  Mourning;  K.  A.  Ilal- 
lani,  The  Children  of  tlio  Day  ;  C.  Spurgeon, 
(Series  1,)  Tlio  Enchanted  Ground;  Bisliup 
Bull's  Sermons.  Burnet  on  The  State  of  the 
Departed.  Foster's  Cyclopedia  of  Illustrations, 
[numbers  marked  with  a  star  refer  to  poetic- 
al quotations,]  vor.  13:  *2678,  9616;  14:  717; 
16:  1952,5790;  2:  6147,1234;  3:  10053,  1099; 
6 :  5386,  12111 ;  7  :  5401 ;  8 :  10743. 

Practical  Thoughts. 
[the  coming  of  the  lord.] 

1.  The  promise  of  the  Lord's  coming  is  a  com- 
fort to  the  believer  in  the  sorrows  and  partings 
of  this  life.  Ver.  13. 

2.  The  Lord's  coming  will  bo  accompanied 
by  the  resurrection  of  those  who  sleep  in  him. 
Vers.  14,  15. 

3.  The  Lord's  coming  will  be  from  heaven, 
•while  the  dead  in  Christ  shall  arise  from  the 
•arth.  Ver.  16. 

4.  The  Lord's  coming  will  be  a  sudden  and 
public  manifestation  to  all  the  earth.  Ver.  16. 

5.  The  Lord's  coming  shall  be  followed  by 
the  change  of  the  believers  then  living,  who 
shall  dwell  forever  in  his  glorified  presence. 
Ver.  17. 

6.  The  Lord's  coming  shall  be  a  joyful  sur- 
prise to  his  followers,  and  a  sudden  terror  to 
his  foes.  Vers.  1,  2. 

7.  The  coming  of  the  Lord  should  be  ever  in 
the  mind  of  his  people,  as  an  event  to  be  ready 
for  at  any  moment.  Ver.  6. 

Sermon  Outline. 

BY  REV.  H.  LIEBHART,   D.D. 

LVTRODCCTicv.— In  the  catacombs  at  Rome  there 
are  two  epitaphs.  The  one  reads:  "An  eternal 
home;  an  eternal  sleep."  The  other:  "Here  rests 
In  the  sleep  of  peace  our  brother,  admitted  into  the 
presence  of  our  Lord."  The  former  is  of  Pagan,  the 
latter  of  Christian,  origin,  and  both  are  striking 
illustrations,  on  the  one  hand,  of  the  hopelessness 
of  unbelief ;  and  on  the  other,  of  the  bright  future 
revealed  by  Christianity. 

Theme:  Chrvitian  Revelation  of  our  Future. 


I.  T}ii8  revelation  iiiKpires  uswith  a  cettain  arid 
blesxed  hope.    Chap.  4.  13-15. 

1.  No  everlasting  extinction,  nor  comfortless  Ig- 
norance, nor  dreamy  Imagination  of  a  future  state; 
but  a  well-founded  surely  that  the  child  of  Uod 
falls  bodily  asleep,  ceases  to  toll  and  care,  while  the 
soul  enters  paradise. 

There  is  no  sleep  of  the  soul,  for  God  will  bring 
through  Jesus  with  him  who  sleeps,  llrst  the  soul, 
and  then  the  body  in  the  resurrection.  2  Cor.  4.  14  ; 
1  Cor.  15.  l-i-15  ;  Col.  1.  18. 

No  despairing  sorrow,  althouffh  Christianity  does 
not  teach  cruel  stoicism.  Abraham,  Joseph,  the  llrst 
Christian,  and  our  Lord  himself,  have  wept  at  the 
tombs  of  loved  ones.  But  the  sorrow  of  the  Chris- 
tian is  not  heathenish,  It  is  a  hopeful  sorrow. 

2.  The  foundation  of  this  blessed  hope  is  the  res- 
urrection of  Jesus  Christ.  Christ  died,  arose,  and 
lives.  Now,  there  is  a  tie  between  him  and  the  be- 
liever which  cannot  be  severed.  He  Is  the  head 
and  we  the  members ;  and  he,  being  In  glory,  wilj 
bring  us  to  glory.  John  11.  25,  26.  So  sure  Is  th< 
apostle  of  this,  that  he  calls  the  death  of  the  Chrla 
tlan  sleep,  while  he  says  Jesus  died. 

The  death  and  resurrection  of  Christ  has  laid  such 
an  extensive  foundation  that  the  promise  to  be  with 
Jesus  embraces  all  believers.  Those  who  fell  asleep 
a  thousand  years  ago,  and  those  who  will  live  at 
the  coming  of  the  Lord  will  be  likewise  with  hitn. 
Verse.  15. 

II.  Christianrevelatinn  imfolds  the  future  to  tlie 
necessarii  extent.    Chap.  4. 16-18. 

Not  every  question  Is  answered ;  not  every  detail 
described ;  but  we  are  not  lost  in  darkness. 

We  are  told :  (1)  That  at  the  end  Jesus  will  come 
on  earth  to  evince  himself  as  Lord  even  of  those 
who  do  not  believe ;  that  he  will  justify  the  faith 
and  hope  of  his  people,  and  sit  In  judgment  over 
all.  Psa.  72.  2-19.  (2)  That  we  shall  be  participants 
of  the  coming  of  the  Lord ;  partake  of  the  flrst  resur- 
rection, if  asleep  in  Jesus;  meet  our  Lord,  and 
abide  with  him  and  all  the  saints  and  angels  for- 
ever.   Hence  our  comfort. 

III.  Tlie  Gii-istian  revelation  of  our  future 
urges  watchfulness.  Chap.  5. 1-8. 

So  much  (16-18)  is  revealed,  but  the  time  is  not 
stated,  because  we  are  to  be  vigilant.  We  know : 
(1)  That  he  cometh;  (2)  that  his  coming  will  be 
sudden ;  that  we  have  the  light,  his  revelation,  and 
power  to  keep  us  watchful;  therefore  it  Is  becoming 
to  us,  as  children  of  bright  daylight,  not  to  be  like 
those  of  the  night,  but  to  await  our  Lord  in  all 
soberness,  putting  on  our  breastplate,  etc. 


2  Thess.  3.  1-18. 


LESSON   XII. 


First  Qua-Rteb. 


A.  D.  53.] 


LESSON  XIL 

Christian  Diligence. — 2  Thess.  3.  1-18. 


CMarch  23. 


GOLDEN  TEXT.— Be  not  weary  in  well  doing.— 2  THESS.  3. 13. 

TiMK.— A.  D.  53.    For  rulers,  see  Lesson  L 

Place.— This  epistle  was  written  by  Paul  from  Corinth  In  Greece.    See  Descriptive  Index. 

Connecting  Links.- The  reception  of  Paul's  First  Epistle  to  the  Thessalonians  led  to  inquiries,  in 
answer  to  which  he  wrote  the  Second  Epistle. 

Introduction.  TVie  Second  Epistte  to  Thessalonians.— SiuQe  the  sending  of  the  first  letter  some  one 
had  been  imposing  upon  the  Thessalonians  a  letter  in  the  apostle's  name  to  the  effect  that  the  day  of  the 
Lord  was  close  upon  them,  exciting  them,  and  causing  them  to  walk  disorderly,  and  to  disregard  their 
own  business  in  life.  On  being  informed  of  this  at  Corinth,  where  he  remained  for  a  year  and  a  half,  lie 
sent  this  Second  Epistle,  not  contradicting,  not  even  modifying,  his  former  teaching,  but  filling  it  out  and 
rendering  it  complete;  informing  them  of  those  things  which,  in  the  divine  counsels,  were  destined  to 
precede  the  coming  of  the  day  of  the  Lord,  and  the  manifestation  of  which  was  kept  back  by  circum- 
stances then  existing.— A//ord.  Besides  the  salutation  there  are  three  sections,  answering  to  the  three 
chapters :  I.  Thanksgiving  and  prayer  for  the  Thessalonians,  chap.  1.  3-12.  II.  Instruction  and  exhorta- 
tion in  regard  to  the  "  man  of  sin,"  chap.  2.  III.  Sundry  admonitions :  (1)  To  prayer,  with  a  confident  ex- 
pression of  his  hope  respecting  them,  chap.  3. 1-5 ;  (2)  To  correct  the  disorderly,  chap.  3.  6-15.  He  then 
concludes  with  a  special  remark  showing  how  his  letters  were  thereafter  to  be  identified,  and  the  usual 
salutation  and  apostolic  benediction,  chap.  3. 1&-18.— Sc?ia#. 


Authorized  Version. 

1  Finally,  brethren,  pray  for  us,  that 
the  word  of  the  Lord  "  may  have  free 
course,  and  be  glorified,  even  as  it  is 
with  you : 

3  And  that  we  may  be  delivered  from 
^  unreasonable  and  wicked  men :  for  all 
men  have  not  faith. 


1.  Pray  for  us— That  is,  for  Paul,  Silas,  and 
Timothy,  then  engaged  in  arduous  labors  at  Cor- 
inth. This  request  for  the  prayers  of  Christians 
is  one  which  Paul  often  makes. — Barnes.  That 
tlie  word  of  the  Lord — The  gospel  of  salva- 
tion for  all  men,  God's  message  as  delivered  by 
Paul.  Have  free  coiirse— A  circumlocutory 
translation  of  simply  the  word  for  run.  Com- 
pare Psa.  147.  15 :  "  His  word  runneth  very 
swiftly."  The  prayer  is  for  the  rapid  spread  of 
the  Gospel. —  Whedon.  To  run  is  to  fulfill  its 
course  swiftly  and  without  hinderance,not  bound, 
(2  Tim.  2.  9,)  to  spread  itself  to  where  it  is  not 
yet ;  and,  where  it  is  already,  to  bestir  itself  and 
come  into  proper  circulation. —  C.  J.  Eiggenbach. 
Be  glorified— Eeally  glorified  by  its  fruit,  and 
actual  demonstration  of  its  divine  power  and 
ir Mth.  — Calvin.  That  the  word  of  God  have 
free  course  and  be  glorified  is  not  a  thing  that 
happens  of  itself,  but  is,  in  part,  committed  also 
to  our  fidelity.  Every  praying  person,  even 
though  he  himself  has  not  the  teaching  faculty, 
is,  on  his  part,  a  co-worker  therein. — Eiggenbach. 
As  it  is  with  you— It  is  evident  from  this  that 
94 


Revised  Version. 

3  Finally,  brethren,  pray  for  us,  that 
the  word  of  the  Lord  may  run  and  be 
glorified,  even  as  also  it  is  with  you ; 

2  and  that  we  may  be  delivered  from 
unreasonable   and   evil    men ;    for  all 

3  have   not  'faith.      But    the   Lord   is 


Paul  met  with  some  obstructions  in  preaching 
the  Gospel  where  he  was  then  laboring.  What 
they  were  he  mentions  in  the  next  verse. 

2.  That  we  raay  be  delivered — Patiently  to 
undergo  suffering  for  Christ's  sake,  and  yet  to 
pray  God  for  deliverance  therefrom,  are  not  in- 
consistent with  each  other,  especially  when  the 
deliverance  has  for  its  object  not  so  much  our 
own  ease  as  the  glorification  of  the  divine  name. — 
Eiggenbach.  Unreasonable — The  word  means, 
etymologically,  out  of  place ;  and  hence,  as  au 
adjective,  signifies  unsuitable,  unfitting. —  Whe- 
don. Perhaps  "perverse"  is  our  nearest  word 
to  it.  Who  are  these  men?  It  is  obvious  that 
the  key  to  the  answer  will  be  found  in  Acts  18. 
They  were  the  Jews  at  Corinth  who  were  at 
that  time  the  especial  adversaries  of  the  apostle 
and  his  preaching. — Alford.  For  all  men  have 
not  faith — Literally,  For  to  all  men  the  (Chris- 
tian) faith  does  not  belong — all  men  do  not  re- 
ceive it — have  no  receptivity  for  it — obviously 
pointing  at  Jews  by  this  description.— .-l^/brti. 
Faith,  in  this  passage,  does  not  signify  the 
actual  belief  of  the  Gospel,  but  such  a  desire  to 


March  23,  1884. 


LESSON  XII. 


2  TriEss.  3.  1-18. 


Authorized  Version. 

3  But  the  Lord  is  faitliful,  who  shall 
stftblish  you,  aud  '  keep  yni  from  evil. 

4  And  we  have  confidence  in  the 
Lord  touching  jou,  that  ye  both  do  and 
will  do  the  things  which  we  command 
you. 

0  And  'the  Lord  direct  your  hearts 
into  the  love  of  God,  and  into  the  pa- 
tient waiting  for  Clirist. 

6  Now  we  command  you,  brethren,  in 
the  name  of  our  Lord  Je'sus  Cluist,  that 
'ye    withdraw    yourselves    *  f rom   every 


»  John  n.  15  ;  -i  Peter.  2.  9. » 1  Chron.  "9.  Is  ;  Malt.  M.  31  ; 

1  John  4.  16. fOr,  the  pntience  of  Christ;  1   Thesi.   1.  3. 

»  Rom.  16.  11. «1  (.or.  5.  11;  1  Tim.  6.  6  ;  -J  John  10. 


Revised  Version. 

faithful,  who  shall  stablish  you,  and 

4  guard  you  from  '  the  evil  one.  And 
we  have  confidence  in  the  Lord  touch- 
ing you,  tliat  ye  both  do  and  will  do  the 

5  things  which  we  command.  And  the 
Lord  direct  your  hearts  into  the  love 
of  God,  and  into  the  patience  of 
Christ. 

6  Now  we  command,  you,  brethren,  in 
the  name  of  our  Lord  Je'sus  Christ, 
that    ye    withdraw    yourselves     from 


kuow  and  to  do  the  will  of  God  a.s  will  dispose  a 
person  to  believe  the  Gospel  when  fairly  pro- 
posed to  hSm.—Macknight.  Just  i\s  there  are 
kinds  of  soil  with  no  fruitful  element*  for  the 
reception  of  the  seed,  so  tliere  are  hearts  which 
have  hardened  themselves  into  unfitness  for  the 
Gospel.  We  should  labor  to  save  all,  expecting 
to  save  some. 

3.  The  Lord  —  Here,  as  in  most  places  in 
Paul's  epistles,  referring  to  the  Lord  Jesus.  Is 
faithful — He  can  be  trusted  when  men  are  found 
perverse  and  evil,  and  will  care  for  those  who 
have  placed  them.selves  in  his  hands.  The  great 
hope  of  the  Christian  is  in  the  faithfulness  and 
the  might  of  his  Saviour.  "Who  shall  stab- 
lish you— Place  you  on  a  sure  fouiulatiim  in 
epite  of  the  malice  of  wicked  men  and  the  wiles 
of  the  devil.  Keep  you— The  Lord  will  keep 
you,  so  that  whatever  is  done  to  you  outwardly 
shall  do  you  no  inward  hurt.  —  Ri/jgtnbach- 
These  words  show  that  Paul  was  anxious  for 
others  rather  than  for  himself.  Against  him 
malignant  men  directed  all  the  stings  of  their 
wickedness,  against  him  all  their  attacks  were 
made,  but  he  directs  all  his  care  toward  his 
Thessalonians,  lest  any  temptation  should  beset 
them. —  Calvin.  From  evil  [Rev.  Ver.,  the  evil 
one.]— AW  the  oppositions  of  wicked  men,  and 
the  hinderances  in  the  path  of  a  saint,  come  from 
the  great  adversary,  tlie  malignant  spirit  of  evil. 

4.  Confidence  in  the  Lord — As  the  ele- 
ment in  which  his  confidence  is  e.vercised  shows 
it  to  be  one  assuming  that  they  will  act  consist- 
ently with  their  Christian  profession  ;  and  so 
gives  the  expectation  the  force  of  an  exhortation, 
but  at  the  same  time  a  hopeful  exhortation. — 
Alford.  When  Paul  expresses  the  utmost  con- 
fidence that  Christians  will  live  and  act  as  be- 
comes their  profession,  his  reliance  is  not  on 
any  thing  in  themselves,   but  wholly  on   the 


faithfulness  of  God. — Barnes,  Ye  both  do  and 
will  do — That  they  will  do  he  trusts,  first,  be- 
cause God,  on  the  divine  side,  will  stablish  and 
keep,  and  you,  on  the  human  side,  will  consent 
to  be  established  and  kept;  that  is,  that  you 
will  do  the  conditions  of  the  full  realization  of 
God's  stablishing  and  keeping.-  Whedon.  The 
things  w^hich  we  command — Becaase  the 
apostle  in  his  commands  spoke  aud  wrote  not  by 
his  own  arbitrary  will,  but  in  accordance  with 
the  word  of  God. 

5.  The  Lord— The  Lord  Jesus,  as  above. 
Direct  your  hearts — By  the  influence  of  hia 
Spirit,  guiding  aud  controlling  all  their  emo- 
tions aud  desires.  Into  the  love  of  God — In- 
to love  on  our  part  toward  God.  Patient  wait- 
ing for  Christ  [Rev.  Ver.,  The  patience  of 
Christ.]— h  must  be,  as  Chry.sostora  says,  "  that 
we  may  endure  as  he  endured ; "  the  jjotience  of 
Christ  (genitive  possessive)  whivJi  Christ  showed. 
—Alford.  There  is  no  reference  here,  as  ap- 
]iears  from  the  Authorized  Version,  to  awaiting 
for  Christ's  second  coming. 

6.  Command  you— An  authoritative  phrase 
in  Greek  terms  which  are  used  by  kings  to 
their  subjects,  or  generals  to  their  soldiers. 
These  are  now  our  apostolic  orders,  solemnly 
enforced  by  being  in  the  name  of  our  Lord  Jesns 
Christ.  These  are  his  orders  by  his  represent- 
ative apostle.—  Whedon.  In  the  name  of  our 
Lord— This  idea  is  that  the  authority  to  admin- 
ister discipline  is  derived  from  the  Lord  Jesus 
Christ,  and  is  to  be  exercised  in  his  name  and 
to  promote    his    honor. — Barnes.     "Withdraw 

.  .  .  from  every  brother— Literally,  To  furl 
the  sails,  as  we  say,  to  steer  dear  of.  Cf.  ver.  14. 
Some  had  given  up  labor  as  though  the  Lord'B 
day  was  immediately  coming.  He  had  enjoined 
mild  censure  of  such  in  1  Thess.  5.  14,  "  Warn 
.  .  .  the  unrulu"  but  now  that  the  mischief 
95 


2  Thess.  3.  1-18. 


LESSON  XII. 


First  Quarter. 


Authorized  Version. 

brother  that  walketh  disorderly,  and  not 
after  the  tradition  which  he  received  of 
us. 

7  For  yourselves  know  how  ye  ought 
to  follow  us:  for  we  behaved  not  our- 
selves disorderly  among  you; 

8  Neither  did  we  eat  any  man's  bread 
for  nought;  but  ^wrought  with  labor  and 
travail  night  and  day,  that  we  might 
not  be  chargealjle  to  any  of  you: 


bad  become  more  confirmed,  he  enjoins  stricter 
discipline,  namely,  withdrawal  from  their  com- 
pany, (cf.  1  Cor.  5.  11  ;  2  John  1.  10,  11.)  not  a 
foi-mal  sentence  of  excommunication,  such  as 
was  subsequently  passed  on  more  heinous  of- 
fenders, as  in  1  Cor.  5.  5  ;  1  Tim.  1.  20.— D. 
Broivn.  This  charge  was  made  necessary,  evi- 
dently, from  the  fact  that  some  of  his  converts 
were  from  among  the  class  of  idlers,  and  needed 
the  most  stringent  instruction  that  to  be  a  Chris- 
tian was  to  be  a  faithful  performer  of  every  sec- 
ular and  industrial  duty.  Yet  as  the  Gospel 
opened  the  hearts  of  the  wealthier  portion  to 
liberal  charities,  the  temptation  became  strong 
after  Paul's  departure  for  the  idler  to  avail  him- 
self of  these  means  of  support  in  idleness. — 
Whedon.  That  walketh  disorderly  —  The 
proper  idea  of  the  word  used  here  is  that  of 
soldiers  who  do  not  keep  the  ranks,  who  are  re- 
gardless of  order,  and  then  referring  to  persons 
who  are  irregular  in  any  way.  Traditions— 
His  written  or  verbal  deliverances  to  them. 
These  traditions  they  had  received  from  him 
personally.  They  have  no  connection  with  the 
pretended  traditions  of  the  Komish  Church, 
which  have  no  valid  proof  of  authenticity,  and 
yet  are  reckoned  by  Komanists  as  authoritative 
part  of  "  the  word  of  God,"  co-ordinate  with  the 
Scriptures. —  Whedon. 

This  is  the  true  notion  of  Christian  discipline. 
It  Is  not  primarily  that  of  cutting  a  man  off,  or 
denouncing  him,  or  excommunicating  him  ;  It  Is 
that  of  ivitlulrawing  from  him.  We  cease  to 
have  fellowship  with  him.  We  do  not  regard 
him  any  longer  as  a  Christian  brother.  We  sep- 
arate from  him.  We  do  not  seek  to  affect  him 
in  any  other  respect.  We  do  not  Injure  his  name 
or  standing  as  a  man,  or  hold  him  up  to  repro- 
bation. We  do  not  follow  him  with  denunciation 
or  a  spirit  of  revenge.  We  simply  cease  to  recog- 
nize him  as  a  Christian  brother  when  he  shows 
that  he  is  no  longer  worthy  to  be  regarded  as 
such.  We  do  not  deliver  him  over  to  the  qlvil 
arm.  We  do  not  Inflict  any  positive  punishment 
on  him.  We  leave  him  unmolested  in  all  his 
96 


Revised  Version. 

every  brother  that  walketh  disorderly, 
and  not  after  the  tradition  which '  they 

7  received  of  us.  For  yourselves  know 
how  ye  ought  to  imitate  us:  for  we  be- 
liaved  not  ourselves  disorderly  among 

8  you  ;  neither  did  we  eat  bread  for 
nought  at  any  man's  liand,  but  in 
labour  and  travail,  working  night  and 
day,  that  we  might  not  burden  any  of 


rights  as  a  citizen,  a  man,  a  neighbor,  a  hus- 
band, a  father,  and  simply  say  that  he  is  no 
longer  one  of  us  as  a  Christian.  How  different  is 
this  from  excommunication,  as  it  has  been  com- 
monly understood !  How  different  from  the 
anathemas  fulminated  by  the  papacy,  and  the 
delivering  of  the  heretic  over  to  the  civil  power. 
—Barnes. 

7,  8.  Ye  yourselves  know— From  the  re- 
membrance of  Paul's  conduct  among  them,  they 
could  know  what  their  conduct  should  be.  "We 
behaved  not  .  .  .  disorderly  —  In   1  Thess. 

2.  10,  he  had  already  referred  to  his  own  con- 
duct :  "  How  holily  and  justly  and  unblam- 
ably  we  behaved  ourselves  among  you."  He 
did  not  claun  absolute  perfection,  but  he  could 
point  to  his  own  life  as  well  as  his  teach- 
ings. No  person  can  teach  with  power  unless 
he  exemplifies  his  own  instructions.  "Wrought 
— His  laboring  was  probably  at  his  trade  of  tent- 
making,  on  which  see  note.  Acts  18.  8.  From 
Phil.  4.  15,  16,  it  appears  that  Paul  did  have 
Philippian  aid  in  his  traveling  expenses,  and 
also  support  at  Thessalonica.  He  was  aided  by 
the  Macedonians  at  Corinth.  Paul  was  a  large 
taxer  of  the  full-formed  and  powerful  Churches, 
but  mainly  on  other  objects  than  himself. 
Labor  and  travail— Two  Greek  words  simi- 
larly coupled  in  2  Cor.  11.  27,  (translated, 
"weariness    and    painfulness,")     and    2  Thess. 

3.  8;  the  latter  word  last,  climactically  as  the 
stronger  term.  Wordsworth  derives  the  former, 
in  Greek,  from  a  word  signifying  to  hew,  and 
the  latter  from  two  words  signifying  to  carry  the 
logs.  If  this  be  a  true  etymology,  the  words 
form  a  proverbial  phrase,  hewing  and  lugging., 
borrowed  from  the  dialect  of  the  primitive  fel- 
lers of  forests.  Very  applicable,  for  Paul  is 
here  an  aboriginal   feller  of   moral    forests. — 

Whedon,.  Night  and  day — By  night,  that  he 
might  preach  and  visit  by  day ;  but  also  by 
day,  that  he  might  make  sure  of  his  thre4 
Sahbath  days  of  synagogue  service.  Acta 
17.  2. 


March  23,  1884. 


LESSON  XII. 


2  TnKss.  3,  1-18. 


Authorized  Version. 

9  Not  '  because  we  liave  not  power, 
hut  to  make  ourselves  an  eiisample  '  unto 
you  to  follow  us. 

10  For  even  when  we  were  with  you. 
this  we  commanded  you,  that*  if  any 
would  not  work,  neither  should  he 
eat. 

11  For  we  bear  that  there  are  some 
which  walk  among  you  'disorderly, 
working  not  at  all,  but  are  busy- 
bodies. 

12  Now  them  that  are  such  we  com- 
mand and  e.xhort  by  our  Lord  Je'sus 
Christ,  '"that  with  quietness  they  work, 
and  eat  their  own  ijread. 


9.  Not  because  we  have  not  power  (Rev. 
Vcr.,  the  riijht.] — Wlien  our  Lord  tii-st  sent  out 
the  Twelve  to  preach,  he  said  uuto  them,  (Matt. 
10.  9,)  "The  workman  is  worthy  of  his  meat," 
and  by  so  saying  conferred  on  his  apostles  a 
right  to  demand  maintenance  from  those  to 
wliom  they  preaclied.  Tliis  right  Paul  did  not 
insist  on  among  tlie  Thessalonians,  but  wrought 
for  his  own  maintenance  while  he  preached 
to  them.  Lest,  however,  his  enemies  might 
think  this  an  acknowledgment  that  he  W!i.s  no 
apostle,  he  here  a.ssertcd  his  right,  and  told  tliem 
that  he  had  demanded  no  maintenance  from 
tliera,  to  make  himself  a  pattern  to  them  of  pru- 
dent \nA\X3try. —Macknight.  Make  ourselves 
an  ensample — Literal  Greek,  W e  may  give  our- 
seh-e.^  a  ti/pt.—  Wlioloiu 

10.  This  we  commanded  you,  that  if  any 
would  not  w^ork,  neither  should  he  eat 
[Rev.  Vcr.,  If  any  will  not  work,  mither  let  him 
eat.] — The  apostle  does  not  say  that  whoever 
does  not  work  shall  not  eat.  That  were  harsh 
and  unmerciful.  For  many  a  man  docs  not 
work  who  yet  should  eat ;  the  old,  who  have 
passed  their  life  in  labor,  and  whose  strength 
for  labor  has  thus  been  exhausted,  these  have  an 
honorable  place  reserved  for  tliem  at  the  table 
of  the  prosperous  ;  those,  in  like  manner,  who, 
tlirough  bodily  or  mental  infirmity,  are  incapaci- 
tated for  work,  have  a  free  seat  at  the  table  of 
love  ;  and,  lastly,  such  as  would  fain  labor,  but 
just  at  present  they  lind  no  work  ;  they  them- 
selves beg ;  "  Give  us  not  bread,  give  us  work ; 
■we  desire  to  eat  our  own  bread  ; "  to  them  work 
•hould  be  given,  but,  until  that  is  found,  they 
should  not  be  left  to  perish.  Only  to  those  who 
will  not  work  does  the  apostle's  injunction  apply. 
— Riagciibach.     He  should  not  eat — That  is, 

7 


Revised  Version. 

9  you :  not  because  we  have  not  the 
right,  l)ut  to  make  ourselves  an  en- 
sample  unto  you,  that  ye  should  imi- 

10  tate  U.S.  For  even  when  we  were 
with  you,  this  we  commanded  you, 
If  any  will  not  work,  neither  let  him 

11  eat.  For  we  hear  of  some  that  walk 
among   you    disorderly,    that    work 

12  not  at  all,  but  are  busybodies.  Now 
them  that  are  such  we  command  and 
exhort  in  the  Lord  Je'sus  Christ, 
that  with   quietness  they  work,  and 

13  eat  their  own  bread.      But  ye,  breth- 


at  the  public  expense.    Tliey  should  not  be  sup- 
ported by  the  Church. 

11.  For  we  hear — It  is  not  known  in  what 
way  this  was  made  known  to  Paul,  whether  by 
Timothy,  or  by  some  other  one.  He  had  no 
doubt  of  its  truth,  and  he  seems  to  have  been 
prepared  to  believe  it  the  more  readily  from 
what  he  saw  when  he  was  among  them. — Barnes. 
"Working  not  .  .  .  but  busybodies  —  This 
sentence  lias  a  peculiar  play  upon  words,  and  is 
variously  translated  by  different  scholars,  as : 
Robinson  —  '■'■Doing  nothing,  but  overdoing; 
not  busy  in  work,  but  busybodies  ; " — Cony- 
beare — "Busybodies  who  do  no  business;" 
Jowett — "  Busy  only  with  what  is  not  their  own 
business  ;  Webster  and  Wilkinson — "  Working 
nothing,  but  overworking ;  "  Whedon  —  "  Not 
business  men,  but  busybodies."  It  was  not  a 
solemn  giving  over  of  business,  and  attending 
exclusively  to  religious  exercises ;  nor  even  an 
overdone  religious  dissipation ;  but  a  lounging 
and  gadding  spirit  of  meddlesome  gossip,  im- 
pudently devouring  the  charities  of  the  Church. 

12.  Command— A  command  on  which  a 
penalty  depends.  Exhorts— A  tenderer  word, 
appealing  to  their  own  sense  of  Christian  duty. 
—  Whedon.  "With  quietness — May  be  taken 
either  subjectively— with  a  quiet  mind — or,  ob- 
jectively, with  quiet,  i.  e,,  in  outward  peace. 
The  former  is  most  probable,  as  addressed  to 
the  offenders  themselves. — Alford.  Eat  their 
own  bread — From  this  paragraph  it  is  clear 
that  Paul  held  that  the  possible  nearness  of  the 
advent  should,  with  Christians,  not  change  the 
tenor  of  life.  The  artisan  should  ply  his  trade, 
the  scholar  his  books,  and  the  farmer  cultivate 
the  soil,  as  usual.  We  should,  indeed,  live  as 
holily  as  if  the  advent  were  to  be  to-day,  bid  as 


2  Thess  3.  1-18. 


LESSON  XII. 


First  Quarter. 


Authorized  Version. 

13  But  ye,  brethren,  ''be  not  weary  in 
well-doing. 

14  And  if  any  man  obey  not  our  word 
*by  this  epistle,  note  that  man,  and 
have  no  company  with  him,  that  he  may 
be  ashamed. 

15  Yet  "  count  him  not  as  an  enemy, 
but  admonish  him  as  a  brother. 

16  Now  the  Lord  of  peace  himself 
s\ve  you  peace  always  by  all  means. 
The  Lord  he  with  you  all. 

17  The  salutation  of  Paul  with  mine 
own  hand,  which  is  the  token  in  every 
epistle :  so  I  write. 


lignify  that  man  by  an  epistle- 
19.  n. 


practically  as  if  the  7i>07-ld  were  to  last  forever. — 
W he  Jon. 

13.  Be  not  weary  in  well-doing — We  un- 
derstand the  phrase  as  comprehensively  as  pos- 
sible—as including,  therefore,  both  their  own 
unblamable  walk,  steady,  loving,  earnest  dis- 
cipline, (verses  14,  15,)  and  also  a  due  benefi- 
cence. Suifer  not  youi-selves  by  any  means  to 
become  weary  in  tlie  performance  of  your  duty ; 
act  in  every  way  as  followers  of  God.  After 
many  disturbing,  discouraging  experiences  of 
dishonesty,  unworthiness,  sloth,  abuse  of  kind- 
ness, it  is  necessary  to  check  the  growth  of  dis- 
pleasure and  distrust,  lest  those  who  are  in  real 
distress  should  have  to  suffer  innocently. — C.  J. 
Eiggenhach.  [Alford,  however,  takes  a  different 
view  of  the  passage.]  Well-doing.,  from  the 
context,  cannot  mean  "  doing  good,"  [to  others.,) 
but  doing  well.,  living  diligently  and  uprightly  : 
see  also  Gal.  6.  9,  where  the  same  general  senti- 
ment occurs — Alford. 

14,  15.  If  any  man  obey  not — As  was  evi- 
dent some  had  not  obeyed  the  injunctions  con- 
tained in  the  former  epistle.  Paul  adds  a  fresh 
warning  to  those  who  prove  disobedient  a  second 
time.  Note  that  man — Literally,  Mark.  The 
ordinary  meaning  of  the  word :  put  a  marlc  on 
him,  by  noticing  him  for  tlic  sake  of  avoidance. 
— Alford.  Have  no  company  with  him — 
See  notes  on  verse  6.  May  be  ashamed— The 
feeling  proper  for  conduct  which  is  a  violation 
of  Christian  honor  and  self-respect,  and  condu- 
cive to  the  appropriate  spirit  of  repentance. — 
Whedon.  As  an  enemy— Indulge  no  hatred  ; 
do  him  all  tlie  good  in  your  power.  Admonish 
him  as  a  brother — The  offender  is  a  man  and  a 
brother  still ;  he  is  to  be  followed  with  tender 
sympathy  and  prayer,  and  the  hearts  and  the 
arms  of  the  Christian  brotherhood  ai'e  to  be  oj^en 


Revised  Version. 

ren,    be    not    weary    in    well-doing. 

14  And  if  any  man  obeyeth  not  our 
word  by  this  epistle,  note  that  man, 
that  ye  have  no  company  with  him, 
to  the  end  that  he  may  be  ashamed. 

15  And  yet  count  him  not  as  an  enemy, 
but  admonish  him  as  a  brother. 

16  Now  the  Lord  of  peace  himself 
give  you  peace  at  all  times  in  all 
ways.     The  Lord  be  with  you  all. 

17  The  salutation  of  me  Paul  with 
inine  own  hand,  which  is  the  token 

18  in   every  ej^istle:    so  I   write.      The 


to  receive  him  again  when  he  gives  any  evidence 
of  repenting.  There  was  necessity  for  this  cau- 
tion. There  is  great  danger  that  when  we  un- 
dertake the  work  of  discipline  we  shall  forget 
tliat  he  who  is  the  subject  of  it  is  a  brother,  and 
that  we  shall  regard  and  treat  him  as  an  enemy. 
— Barnes. 

16.  The  Lord  of  peace — He  who  is  its  au- 
thor and  the  source  from  which  it  flows  is  here 
called  upon  to  bestow  it :  "  The  Lord  of  peaoe 
himself  ^^■i'e  you  peace." — E.  M.  Goulburn. 
The  apostle  calls  Christ  "  the  Lord  of  peace,"  in 
allusion  to  Isa.  9.  6,  where  he  is  foretold  under 
the  character  of  "  the  Prince  of  peace,"  because 
he  was  to  reconcile  Jews  and  Gentiles  to  God 
and  to  one  another,  making  peace  between  God 
and  them  ;  and  "  making  of  two  one  new  man," 
wliose  members  are  to  live  in  peace  with  one  an- 
other.— Macknight.  Give  you  peace  —  Peao* 
must  not  be  understood  only  of  2}cace  zvith  on* 
another :  for  there  has  been  no  special  mention 
of  mutual  disagreement  in  this  epistle ;  but  of 
jieace  in  general.,  outward  and  inward,  here  and 
hereafter,  as  in  Eoin.  14. — Alford.  An  appro- 
priate title  in  the  prayer  here,  where  the  har- 
mony of  the  Christian  community  was  liable  to 
interruption  from  the  "  disorderly." — D.  Brown. 
By  all  means— In  every  way ;  by  the  mutual 
performance  of  every  duty. 

17.  With  mine  own  hand  —  So  far  by 
amanuensis  ;  now  by  autograph. —  Whedo7i.  The 
token— The  sign  of  genuineness,  as  coming 
from  Paul.  All  the  more  important,  since 
some  one  had  forged  an  epistle  in  his  name. 
Chap.  2.  2.  In  every  epistle— Some  think  he 
signed  his  name  to  every  epistle  with  his  own 
hand ;  but  as  there  is  no  trace  of  this  in  any 
MSS.  of  all  the  epistles,  it  is  more  likely  that  he 
alludes  to  his  writing  with  his  own  hand  in 


MaKCH  23,  1884. 


LESSON  XII. 


2  Thess.  3.  1-18. 


Authorized  Version. 

18  The  grace  of  our  Lord  Je'sus  Christ 
be  witli  vou  all.     Amen. 


clottimj  every  epintle,  even  in  tlioso  epiatlea 
(Roninns,  2  Corinthians,  Ephesians,  Pliilippians, 
1  Tliessalonians)  wlieruin  he  does  not  specify 
his  havinf?  done  so. — /).  Brown.  This  would 
Indicate  tlint  lie  had  already  written  other  epis- 
tles which  have  not  come  down  to  us.  So  I 
write — This  is  my  penmanship.  The  apostle's 
autograph  probably  included  verses   17,   18. — 

Whtdon. 

18.  The  grace  of  our  Lord  Jesus  Christ- 
en r<jct  is  one  of  Paul's  key-words,  and  used  fre- 
quently in  the  epistles.  It  means/at'O/-,  mercy  ; 
and  expresses  the  fact  that  salvation  comes 
wholly  by  the  divine  mercy  to  men,  and  not  by 
merit  on  our  part.  Grace  is  the  divine  attitude 
toward  us  siuners  from  which  conies  peace  as  a 
result  to  us.  Be  -with  you  all — Wordsworth 
remarks,  that  of  the  thirteen  epistles  to  which 
the  name  of  Paul  is  prefixed,  all  contain  near 
the  close  the  formula,  "  The  grace  of  our  Lord 
Jesus  Christ  be  with  you."  During  Paul's  life 
no  one  else,  he  says,  "  ever  used  this  formula ; 
but  after  his  death  it  was  appropriated  by  John 
in  the  Apocalypse,  and  by  St.  (.'lenient  at  the 
close  of  his  epistle  to  the  Corinthians."  Hence 
he  infers  that  this  formula  was  tliat  "  saluta- 
tion of  Paul  with  mine  own  hand,"  of  which  the 
apostle  speaks,  and  was  always  autographic. — 

M'hedon.  Amen— [This  word,  and  the  sub- 
scription following  it,  are  omitted  in  the  Revised 
Version.]  From  the  subscription  to  this  epistle, 
it  purports  to  have  been  "  written  from  Athens." 
This  is  probably  incorrect,  as  there  is  reason  to 
think  that  it  was  written  from  Corinth.  At  all 
events,  this  subscription  is  of  no  authority. — 
Marnes. 

Authorities  to  be  Consulted. 
See  Commentaries  and  Introductions  on  Thes- 
6aloniaus,under  Lesson  XI;  and  also  Sermons,  by 
F.  W.  Robertson,  Waiting  for  the  Second  Ad- 
vent; W.  II.  Pinnock,  Christ  our  King;  O. 
Dewey,  The  Passion  for  a  Fortune;  II.  "W. 
Beecher,  (Lectures  to  Young  Men,)  Idleness. 
Foster's  Cyclopedia  of  Illustrations,  ver.  1 : 
2638,4572;  2:  1434;  3:  8007,9015;  4:  7401; 
6  :  4345 ;  7 :  3802  ;  8  :  9851 ;  10 :  5728,  8773  ; 
11:  3518,614;  12:  12273;  13:  3516. 

Practical  Thoughts. 
[christian  diligence.] 
1.    The  Christian  should  be  diligent  in  his 
intercessions  for  the  Gospel,  and  for  those  who 
labor  in  it.  Ver.  1. 


Hevised  Veraton. 

grace  of  our  Lord  Je'sus  Christ  be 
witli  you  all. 


2.  The  Christian  should  be  diligent  in  hia 
obedience  to  the  precepts  of  the  Gospel.    Ver.  4. 

3.  The  Christian  should  be  diligent  in  a  pa- 
tient waiting  for  the  will  of  the  Lord.  Ver.  5. 

4.  The  Christian  should  be  diligent  in  fidelity 
to  the  order  and  discipline  of  the  Church.  Vers. 
6,7. 

5.  The  Christian  should  be  diligent  in  secular 
business,  liaving  some  employment  and  faithful 
in  it.  Vers.  8-10. 

6.  The  Christian  should  be  diligent  in  doing 
right  toward  all,  and  in  doing  good  unto  all. 
Ver.  13. 

7.  The  Christian  should  be  diligent  in  kind 
admonitions  to  fellow  disciples  who  walk  un- 
worthily. 

Sermon  Outline. 

BY  REV.  H.  SPELI.MEVKR,  D.D. 

INTRODCCTORY.— (1)  The  siphcrc  of  well-doing  is 
the  world.  "  God  so  loved  the  \mrhl."  "  The  world 
is  my  parish."  "  Love  thy  neighbor."  (2)  The  ex- 
ample of  well-doing  Is  Christ  the  Lord.  "  Went 
about  doing  good."  "He  came  not  to  be  minis- 
tered unto,"  etc.  (3)  The  reasoris  for  well-doing 
arise  from  the  loveof  God.  "  This  constraineth  us." 
"  If  God  so  loved  us,  we  ought  also  to  love  one  an- 
other." (4)  The  renulta  of  well-doing  can  only  be 
revealed  In  eternity.  "  In  due  season,  If  we  faint 
not."  (5)  The  reivn7-ds  of  well-doing  are  "the 
kingdom  of  heaven."  "  Well  done  . .  .  enter  thou 
into  the  kingdom,"  etc. 

I.  God  supplies  the  possibility  of  well-doing. 
Time,  talents,  opportunities  are  from  him.  "There- 
fore in  him  we  are  accountable."  We  must  give  an 
account  for  every  deed  done  in  the  body. 

II.  The  life  of  every  man  is  one  of  iU-doing  or 
wcU-doing.    "  None  of  us  liveth  to  himself." 

III.  There  can  be  little  wcll-cioiug  without  well- 
being.  Good  deeds  are  but  the  expression  of  a 
pood  life.  "A  good  tree  bringeth  forth  good 
fruit." 

IV.  TTell-dolng  is  not  necessarily  threat-doing. 
"  She  hath  done  what  she  could." 

V.  The  path  to  earthly  immortality  lies  in  well- 
doing.   The  good  we  do  lives  after  us. 

And  yet  there  are  many  causes  for  weariness  In 
well-doing.  Among  such  are  (a)  the  magnitude  of 
the  work  to  be  done  in  heathen  lands  and  even  at 
home,  (b)  Deficient  co-operation.  A  spiritual  Indo- 
lence in  the  Church.  "The  lahnrcra  are  few." 
(c)  The  opposition  of  evil,  (1)  in  the  heart,  (2)  in  so- 
ciety. "What  have  we  to  do  with  thee?"  (d)  The 
small  success  of  even  our  best  efforts.  Many  a  soul 
eludes  us.  Men  are  likened  to  fish  by  Christ,  (c)  In- 
gratitude.   Charities  are  often  forgotten.    Only  one 


2  Thess.  3.  1-1! 


LESSON  XII. 


First  Quarter. 


of  the  ten  lepers  returned  to  praise  the  Lord. 
(/)  The  Irksomeness  of  self-denial.  Even  Chris- 
tians have  to  watch  their  zeal  lest  it  grow  cold. 

VI.  The  apostolic  exhortation  is  "  Be  not  weary," 
etc.  Because  (1)  God  measures  motives,  im- 
pulses. He  rewards  the  intent.  (2)  God  sees  re- 
sults which  we  do  not  see.  There  are  secondary 
causes  we  have  originated  which  are  working  still. 
(3)  The  love  of  Christ  should  arouse  our  ener- 
gies.   What  If  he  had  grown  weary  ?    (4)  There 


is  in  all  well-doing  discipline  and  a  strengthening 
of  personal  character,  even  if  the  result  is  not 
reached.  (5)  We  know  that  in  this  way  we  please 
God.  This  should  be  motive  enough.  (6)  We  know 
God  is  on  our  side.  "Co-laborers."  Victory  is 
certain.  Uncertainty  as  to  the  outcome  is  always 
disheartening.  But  we  are  on  the  side  of  final  con- 
quest. (7)  We  know  our  rewards  are  certain.  We 
ought  to  work  on  principle,  but  knowing  our  weak- 
ness, God  offers  a  "prize." 


SECOND   QUARTER. 

STUDIES    IN-    THE    ^CTS    J^^NTt    EPISTLES. 


A.  D.  54.] 


LESSON  I. 

Paul's  Third  Missionary  Journey.— Acts  18.  23-28 


[April  6. 


19.  1-7. 


GOLDBIV  TEXT. 


-And  when  Paul  had  laid  his  hands  upon  them,  the  Holy  Ghost  came  on 
them.— Acts  19.  6. 

Time.— A.  D.  54.  Nero,  emperor  of  Rome;  Quadratus,  prefect  of  Syria;  Felix,  procurator  of  Judea; 
Ananias,  high-priest  of  the  Jews. 

Place.— Ephesus,  in  Asia  Minor. 

Connecting  Links.— (l)  Paul  on  his  way  to  Palestine,  stops  at  Ephesus.  Acts  18. 18-21.  (2)  Paul's  visit 
to  Cesarea,  Jerusalem,  and  Antioch.  Chap.  18.  22. 

Introduction.— About  autumn  of  A.D.  54,  leaving  Antioch,  Paul  commences  revisitation  of  the  coun- 
try of  Galatia  and  Phrygia,  confirming  the  Churches.  Thence,  after  spending  a  ministry  of  three  years 
in  Ephesus,  he  journeys  througli  Macedonia  into  southern  Greece,  where  he  spends  three  winter  months 
at  his  farthest  point,  the  city  of  Corinth.  Returning  he  passes  through  Macedonia  and,  embarking  at 
Philippi,  crosses  over  to  Troas.  Thence  by  sea  he  skirts  by  the  coasts  of  Asia  Minor,  through  the  ^gean 
isles ;  and,  crossing  the  Mediterranean,  comes  to  Tyre,  Ptolemais,  and  Cesarea,  and  thence  by  land  to  Je- 
It  occupied  a  period  not  far,  more  or  less,  from  four  years.— W/iedon. 


Authorized  Version. 

23  And  after  he  had  spent  some  time 
there,  he  departed,  and  went  over  all 
the  country  of  ^  Ga-la'ti-a  and  Phryg'i-a 
in  order,  strengthening  "all  the  disci- 
ples. 


1  Gal.  1.  2  ;  4.  14.- 


23.  Some  time  there— At  Antioch.  A 
brief  visit  of  respect  sometimes  suffices  for  Je- 
nwalein  ;  but  some  iime  of  residence  indicates 
that  the  apostle  is  at  home  in  Antioch. —  IVhe- 
don.  G-alatia — One  of  the  central  provinces  of 
Asia  Minor,  inhabited  by  a  Gallic  race.  Paul 
had  i3lauted  the  Gospel  there  on  his  second 
journey.  See  First  Quarter,  Lesson  V,  ver.  6, 
notes.  Phrygia: — A  central  province,  visited 
by  Paul  on  his  first  journey.  See  Acts  14. 
100 


Revised  Version. 

23  And  having  spent  some  time  there^ 
he  departed,  and  went  through  the 
region  of  Ga-la'ti-a  and  Phryg'i-a  in 
order,  stablishing  all  the  disciples. 


We  may  suppose  that  Paul  went  first  to  Tarsus, 
thence  in  a  north-western  direction  through  Ga- 
latia, and  then,  turning  to  the  south-west,  passed 
through  Phrygia,  and  so  on  to  Ephesus.  That 
course  accounts  for  Luke's  naming  Galatia  before 
Phrygia  instead  of  the  order  of  chap.  16.  6. — 
Dr.  Hackett.  In  order— Implies  that  he  reg- 
ularly visited  the  Churches,  each  as  they  lay  in 
his  route.  —  Alford.  Strengthening  [Rev. 
Ver.,  stablishing]  all  the  disciples  —  Giving 


April  6,  1884. 


LESSON   I. 


Second  Quarter. 


Authorized  Version. 

24  And  'a  certain  Jew  named  A-pol'- 
los,  born  at  Al-e.\-an'dri-a,  an  eloquent 
man,  and  niiglity  iu  the  Scriptures, 
came  to  Eph'e-sus. 

25  Tliis  man  was  instructed  in  the 
way  of  tl»e  Lord  ;  and  bein^  fervent  *  in 


»1  Cor.  I.  IS;  4.  6;  Tlluj  3.  13. «  Rom.  li.  II 


them  such  enL-ouragemcnt  tus  they  ueeded,  in  a 
remote  reitfiou,  where  tliey  eujoyoJ  but  little 
coutuet  with  other  Churches. 


24.  A    certain  Jew  named  ApoUos — Of 

whom  iiuthiiii^  iskuowu  besides  tlie  intbrination 
here  given,  except  the  facts,  that  his  eloquence 
attracted  many  at  Corinth  who  would  fain  have 
made  him  tlie  leader  of  a  Christian  .sect  in  the 
Church,  (1  Cor.  3.  4,)  that  he  would  not  permit 
it,  and  probably  for  this  reason  refused  to  return 
to  Corinth,  though  earnestly  urged  to  do  so  by 
Paul,(l  Cor.  16.  12,)  who  testifies  his  regard  for 
bim  in  Titus  3.  13.  He  is  regarded  by  some 
•ritics  as  the  author  of  the  epistle  to  the  He- 
brews. —  Z.  Abbott.  Bom  at  Alexandria 
\Rev.  Ver.,  An  Alexandrian  by  race.] — A  cele- 
brated city  and  sea-port  of  Egypt  on  the  Medi- 
terranean, twelve  miles  from  the  mouth  of  the 
river  Nile,  named  in  honor  of  Alexander  the 
Great,  who  founded  it  B.  C.  332.  It  was  built 
upou  a  strip  of  land  between  the  sea  and  Lake 
Mareotis,  and  coiniected  with  the  Lsle  of  Pharos 
by  a  long  mole  nearly  a  mile  in  length.  Two 
main  streets,  two  hundred  and  forty  feet  wide, 
crossing  each  other  at  right  angles  in  the  middle 
of  the  city,  left  a  free  pas.sage  for  the  sea-breezes. 
Though  mentioned  in  the  New  Testament  only 
iucideiitully  in  the  Book  of  Acts,  (chaps.  G.  9  ;  27. 
6,)  it  exerted  a  powerful  influence  on  the  his- 
tory of  the  development  of  Christianity.  It 
was  a  great  literary  and  philosophic  center,  was 
the  site  of  the  largest  library  in  the  world, 
which  under  Cleopatra  contained  700,000  vol- 
umes, was  a  mother  of  philosophy  and  arts, 
and  was  a  cosmopolitan  city,  iu  which  Greeks, 


Beviaad  Version. 

24  ■  Now  a  certain  Jew  named  A-pol'- 
los,  an  Al-ex-an'dri-an  by  race,  '  a 
learned  man,  came  to  Eph'e-sus; 
and  he  was  mighty  in  the  scriptures. 

25  Tliis  man  iiad  i)een  instructed  in 
the  way  of  tlie  Lord ;  and  being  fer- 


ujht  bf  leurd  of  mouth. 


Egyptians,  and  Jews  had  their  respective  quar- 
ters. At  this  time  nearly  one  third  of  its  popu- 
lation were  Jews  ;  they  had,  liowever,  material- 
ly modified  their  religious  belief  to  conform  it 
to  the  dreamy  ])hilosophy  of  the  Orient,  which 
there  found  a  home. — L.  Abbott.  An  eloquent 
man  [Rev.  Ver.,  A  learned  »(a«.]— The  Greek 
adjective  implies  learning  as  well  us  eloquence. 
—Pluiii/'tre.  Mighty  in  the  Scriptures — It 
is  not  merely  said  that  he  knew  the  Scriptures, 
but  he  was  migJity  in  bringing  out  their  force 
impressively  upon  the  hearts  of  men.  The 
truth  burning  in  his  own  heart  fired  the  hearts 
of  others.  —  Whcdon.  The  Old  Testament 
Scriptures  are,  of  course,  here  referred  to,  as  the 
New  Testament  was  not  yet  written. 

25.  This  man  was  instructed — The  orig- 
inal means,  "Taught  byword  of  mouth,"  and 
indicates  that  some  person  who  had  heard  the 
account  of  the  Saviour's  coming  had  given  Apol- 
los  information  concerning  it.  Yet  it  was  in 
very  imperfect  degree,  for  he  knew  only  the 
merest  rudiments  of  the  Gospel.  Probably  he 
had  received  instruction  from  a  disciple  of  John 
the  Baptist,  and  had  gathered  from  hearsay 
only  a  few  facts  about  the  life  of  Clu-ist. — Editor. 
In  his  native  Alexandria  perhaps  some  disciple 
of  John,  having  left  Judea  before  the  zenith  of 
Jesus'  ministry,  may  have  unfolded  to  him  the 
truths  with  which  John  had  shaken  the  multi- 
tudes of  Israel.  The  kingdom  of  God  is  at 
hand  ;  the  prophetic  period  for  the  coming  One 
is  expiring;  the  world  spiritually,  and  perhaps 
physically,  is  to  be  destroyed  and  renewed. 
With  such  truths  and  bold  conceptions  Apollos' 
oratory  no  doubt,  like  that  of  John,  could  sway 
the  multitudes.—  W/iedon.  "Way  of  the  Lord 
—  Of  the  Lord,  not  of  Jesus,  but,  according  to 
the  Old  Testament,  of  Jchm-ah.  So  John  was  to 
prepare  the  way  of  the  Lord=Jehovah.  Apollos 
had  not  yet  distinctly  learned  of  Jesus. — Whedon. 
Fervent  in  the  spirit— Rom.  12.  11.  This 
cannot  be  understood  of  the  Holy  Spirit,  for  his 
gifts  are  the  seal  of  Christian  faith,  and  that 
Apollos  had  not  yet  embraced  in  its  fullness. 
But  it  refers  to  the  native  warmth  and  earnest- 
ness of  his  nature.  Though  but  partially  in- 
101 


Acts  18.  23-28;  19.  1-7. 


LESSON  I. 


Second  Quarter. 


Authorized  Version. 

the  spirit,  he  spake  and  taught  diligent- 
ly the  things  of  the  Lord,  knowing 
*only  the  baptism  of  John. 

26  And  he  began  to  speak  boldly  in 
the  synagogue :  whom  when  Aq'ui-la 
and  Pris-cil'la  had  heard,  they  took  him 
unto  them,  and  expounded  unto  hini  the 
way  of  God  more  perfectly. 


schap.  19.  3. 


structed,  ho  received  the  Gospel  with  all  his 
heart.  Spake  and  taught  diligently  [Eev. 
Ver.,  carefully.^ — Not  diligentlr/,  as  iu  our  ver- 
sion, but  accuratehj.  He  taught  accurately,  ac- 
cording to  the  measure  of  his  knowledge.  His 
knowledge,  however,  is  limited  by  the  state- 
ment which  follows,  "  knowing  only  the  bap- 
tism of  John." — Gloag.  Knowing  only  th.e 
baptism  of  John — The  po.sition  of  Apollos  at 
this  stage  was,  it  would  seem,  that  of  one  who 
knew  the  tixcts  of  our  Lord's  life  and  death  and 
resurrection,  and  had  learned,  comparing  these 
with  Iklessianic  prophecies,  to  accept  hhn  as  the 
Christ.  But  his  teacher  had  been  one  who 
had  not  gone  beyond  the  stand-point  of  the 
followers  of  the  Baptist,  who  accepted  Jesus 
as  the  Christ  during  his  ministry  on  earth.  The 
Christ  was  for  him  the  head  of  a  glorified  Ju- 
daism, retaining  all  its  distinctive  features.  He 
had  not  as  yet  learned  that  "  circumcision  was 
nothing,"  (1  Cor.  7.  19 ;  Gal.  5.  6,)  and  tliat  the 
temple  and  all  its  ordinances  were  "decaying 
and  waxing  old,  and  ready  to  vanish  away." 
Heb.  8.  13. — Plumptre.  Our  own  opinion  is 
that  he  knew  only  so  much  of  Christ  as  John 
the  Baptist  could  teach  him,  and  that  was,  that 
he  was  soon  to  appear,  or  had  already  come — 
"one  among  you,"  said  the  Baptist.  He  had 
accepted  the  teachings  of  John  concerning  right- 
eousness, obedience  to  God,  the  uselessness  of 
mere  formal  worship,  etc.  He  «'as  in  the  eager, 
expectant  condition  of  one  who  knew  that  the 
Lord  was  at  hand.  But  in  our  view  he  had 
never  heard  of  the  death,  resurrection,  or  as- 
cension of  Jesus.  He  was  fully  acquainted  with 
the  Old  Testament  prophecies,  and  ready  to 
see  tlieir  fulfillment  iu  Jesus  as  soon  as  it 
should  be  pointed  out  to  him.  And  he  pos- 
sessed the  candid  nature  which  would  fit  him 
to  become  a  disciple  as  soon  as  the  truth  should 
be  brought  to  his  knowledge. 

A  fervent  spirit,  a  good  knowledge  of  the  Bible, 
and  a  search  in  it  always  for  the  things  concern- 
ing Christ,  are  the  elements  that  give  power  in 
its  use.    Observe,  too,  that,  ignorant  as  he  was  in 

102 


Revised  Version. 

vent  in  spirit,  he  spake,  and  taught 
carefully  the  things  concerning  Je'- 
sus,  knowing  only  the  baptism  of 
John:  and  he  began  to  speak  boldly 
in  tlie  synagogue.  But  when  Pris- 
cil'la  and  Aq'ui-la  heard  him,  they 
took  liim  unto  them,  and  expounded 
unto  him  the  way  of  God  more  care- 


.  the  first  principles  of  Christian  theology, 
he  was  powerful  through  the  Scriptures.— i.  Ab- 
bott. 

Even  a  light  that  is  dim  is,  nevertheless,  a 
light;  and  he  who  faithfully  applies  a  few  talentg 
that  are  intrusted  to  his  care  shall  receive  more. 
—Lcchlcr. 

26.  To  speak  boldly— Any  one,  invited  to 
do  so,  might  expound  in  the  synagogue.  "When 
Aquila  and  PriscUla  had  heard  [Eev.  Ver., 
Priscilla  and  Aqidla.'] — Aquila  and  Priscilla  re- 
mained at  Ephesus  long  enough  to  salute  Paul 
on  his  i-eturn  to  that  city,  and  to  liave  him  send 
their  salutations  thence  to  the  Church  at  Corinth 
in  the  first  epistle,  chap.  16. 19.  The  tiiithful  paif 
had  a  "  church  in  their  house."  Afterward, 
(Kom.  16.  3,)  residing  at  Rome,  they  are  greeted 
by  the  apostle  himself  as  having  been  ready  to 
sacrifice  their  lives  to  his,  as  worthy  the  thanks 
of  all  the  Gentile  Chm-ches,  and  as  still  possessing 
a  "Church  in  their  house."  Again  they  return 
to  Ephesus,  and  are  again  greeted  by  the  great 
apostle.  2  Tnn.  4.  19.  This  is  their  last  New 
Testament  recoi'd;  but  tradition  reports  theix 
martyrdom  by  the  ax.  —  Whedon.  The  prom- 
inence given  to  Priscilla  in  this  instruction 
implies  that  she  was  a  woman  of  more  than  or- 
dinary culture,  a  student  of  the  older  Scriptures, 
able,  with  a  prophetic  insight,  to  helj)  even  the 
disciple  of  Philo  to  understand  them  better  than 
he  had  done  before.  —  Flumptre.  Took  him 
unto  them — Eeceived  Apollos  into  their  home 
as  they  had  already  received  Paul.  Expounded 
unto  him — Aquila  and  Priscilla  would  inform 
him  of  the  resuiTection  of  Christ,  the  eflTects  of 
his  death,  the  universalit}'  of  his  religion,  and 
the  mission  of  the  Holy  Ghost ;  and  thus,  from 
being  a  dj^ciple  of  John,  Apollos  became  a  dis- 
ciple of  Christ,  and  an  eloquent  preacher  of 
Chiistianity.  —  Gloag.  More  perfectly  [Eev. 
Ver.,  More  carefully^ — The  Greek  word  for  dili- 
gently in  verse  5  more  properly  signifies  accu- 
rately. The  same  Greek  word  here  is  used  in 
the  comparative.  But  if  Apollos  preached  accv^ 
rately  at  first,  how  could  he  be  taught  to  preach 


April  6,  1884. 


LESSON  I. 


Acts  18.  23-28;  19.  1- 


Authorized  Version. 

27  And  when  he  wiis  disposed  to  pnss 
into  A-chii'ia,  tlie  bretlireu  wrote,  cx- 
liortinjj  the  discipk'S  to  receive  him: 
wlio,  when  he  was  come,  "iielped  tla-in 
much  which  had  believed  through 
grace : 

28  For  lie  micrlitily  convinced  the  Jews, 
avil  that  j)ul)licly,  'showing  by  the 
Scriptures  tiiat  Jesus  was  "Christ. 


•  I  Cor.  3.  6  ;  8  Cor.  1.  «4. '  Chap.  9.  iS  ;  17.  3  ;  1  Cor,  15.  3,  4. 

a  Or,  li  the  Chrlit ;  Gen.  49.    Ui ;  Deut.    Id.  IS  ;  Num.  21.  9  ; 

Fi*.  16.  »,  10  :  i-2 :  V.M.  II  ;  lul.  7.  14 ;  ».  6  ;  S3  ;  Jer.  JS.  S  ;  Dau. 
I.  :4;  MIcah  S.  -i;  Mai.  :).  1. 


more  accnrute>y*  The  lirst  accuracy,  we  sup- 
pose, wiis  the  proper  accuracy  of  a  Johnito,  than 
•which  the  accuracy  of  a  Christian  was  nwre  ac- 
curate. —  Wfmdon. 

Here  we  discover  the  reason  why  the  Lord  In 
his  provldenee,  when  this  pair  were  expelled  from 
Kome,  puided  their  steps  to  Coriutli.  where  they 
learned  the  Gospel  from  Paul,  and  then  indiioed 
them  to  go  with  Paul  to  Ephesus,  and  remain  in 
that  city  after  their  great  instructor  had  left  it. 
The  same  divine  care  that  brought  Philip  and  the 
Ethiopian  prince  together  in  the  desert  brought 
the  tent-makers  and  Apollos  together  in  the  city 
of  Ephesus.  He  was  a  capacious  vessel,  and  they 
possessed  that  word  of  the  Lord  with  which  the 
vessel  must  be  charged.  As  soon  as  they  met 
they  imparted,  and  he  received  what  was  lacking 
to  make  him  an  able  minister  of  Jesus  Christ. 
This  meeting,  which  took  place  on  earth,  was  ar- 
ranged in  heaven.— ,4 idof. 

27.  "WTien  he  was  disposed  [Rev.  Ver., 
minded.] — The  narrative  of  his  teaeliers  seems 
to  have  inspired  his  fervent  spirit  to  visit  the 
scenes  where  tliey 
>o^-™m  lia\e  heard  Paul 
preach  Jesus,  and 
witnessed  his 
I'ounding  a  holy 
(liurch.  —  Wfie- 
(hni.  To  pass  in- 
to Achaia  —  ()r 
Greece,  the  prov- 
ince east  of  the 
In  tli«-  :il'-inoe  of  the  name  of 
the   province,    Corinth    naturally 


^ 


GREEClTi  v.-  .^ 


.Eirtaii  ; 

any    city 

suggests  itself  as  the  place  to  which  he  went, 
'  liap.  19.  1,)  and  the  mention  of  Apollos  in 
":  Cor.  1.  12,  turns  this  into  a  certainty.  He 
!tlt,  we  may  believe,  that  his  training  in 
tlie  philosophical  thought  of  Alexandria  quali- 
fied him  to  carry  on  there  the  work  which 
Paul  had  begun  both  there  and  at  Athens.— 
Plnrnptre.  The  brethren  -wrote  [Rev.  Ver., 
Encouraged  him,  and  iiroie  to  the  dinciplet.] — 


Revised  Version. 

27  fully.  And  when  he  was  minded  to 
pass  over  into  A-cha'ia,  the  brethren 
encouraged  liim,  and  wrote  to  the 
disciples  to  receive  him:  and  when 
lie  was  come,  lie  'lieljied  them  much 
wliich   had   believed    througli  grace: 

28  for  lie  powerfully  confuted  the  Jews, 
*  and  that  publicly,  sjiewing  by  the 
scriptures  tliat  .le'sus  was  the  Christ. 


This  is  the  first  instance  which  we  have  of  a 
Christian  letter  of  commendation.  —  Gloag. 
Helped  them  much— Through  his  gift  for 
tcacliing,  his  eloquence,  and  great  knowledge  of 
Ulil  Testament  Scriptures,  Apollos  greatly  helped 
those  that  had  believed. — Jacobson.  The  best 
comment  on  these  words  is  what  Paul  says  in 
liis  First  Epi.stle  to  the  Corinthians:  "I  hav« 
planted,  Apollos  watered,  but  God  gave  the  in- 
crease." \  Qor.  2,.  Q.—  Gloaf).  "Which  had  be- 
lieved through  grace  —  It  was  tlirough  the 
grace  of  God,  co-operating  with  the  gift  of  wis- 
dom, that  Apollos  was  able  to  lead  men  to  a 
higher  stage  oiihon^ht.—Plumptre.  Those  who 
at  first  had  believed  through  grace  were  now 
h'Iped  by  human  aid  to  persevere  in  faith. — 

Wfiedon. 

28.  He  mightily  convinced  [Rev.  Ver.,  pow- 
erfully  confuted]  the  Jews— 7/^  mightily  con- 
vinced. Or  vehemently,  as  in  Luke  23.  1^;  the 
adverb  indicates  the  charaeter  of  his  speech,  as 
fervid,  vehement,  impassioned.  With  this  agrees 
the  description  of  Apollos  as  an  eloquent  man, 
and  fervent  in  the  spirit.— Z.  Abbott.  The  ong- 
inal  word  is  a  very  forcible  one — he  argued  down, 
as  we  say— proved  in  their  teeth :  and  then  it  has 
also  the  sense  of  continuity — that  this  was  not 
done  once  or  twice,  but  continuously. — Alford. 
Publicly — Whether  in  synagogue,  clmrch  apart- 
ment, or  agora.  So  popular  was  Apollos  that  a 
party  arose  with  the  motto,  "  1  am  of  Apollos." — 

Whedon.  Showing  by  the  Scriptures— Prov- 
ing from  the  predictions  of  the  Old  Testament; 
using  its  expressions  for  the  purpose  of  establish- 
ing the  truth  of  the  jiroposition  that  Jesus  of 
Nazareth  is  the  Christ.  — 67oaj/. 

As  Apollos  does  not  appear  again  In  the  Acts,  it 
may  be  well  to  bring  together  what  is  known  as 
to  his  after-history.  At  Corinth,  as  has  been  said, 
his  name  was  used  as  the  watchword  of  a  party, 
prol>ably  that  of  the  philosophizing  Jews  and 
proselytes,  as  distinguished  from  the  narrower 
party  of  the  circumcision  that  rallied  round  the 
103 


Acts  18.  23-28:  19.  1-7. 


LESSON  I. 


Second  Quarteb. 


Authorized  Version. 


1  And  it  came  to  pass,  that,  while 
A-pol'los  was  '  at  Cor'inth,  Paul  having 
passed  through  the  upper  coasts  came 
toEph'e-sus:  and  finding  certain  disci- 
ples, 

2  He  said  unto  them,  Have  ye  received 
the  Holy  Ghost  since  ye  believed  ?    And 


name  of  Cephas.  1  Cor.  1. 12.  Not  a  word  escapes 
from  Paul  that  indicates  any  doctrinal  difference 
between  himself  and  ApoUos,  and  as  the  latter 
had  been  instructed  by  Paul's  friends.  Aquila  and 
Priscilla,  this  was,  indeed,  hardly  probable.  It 
would  appear  from  1  Cor.  16. 12,  that  he  returned 
to  Ephesus,  probably  with  letters  of  commenda- 
tion from  the  Church  of  Corinth.  2  Cor.  3.  1. 
Paul's  confldence  in  him  is  shown  by  his  desire 
that  he  should  return  once  more  to  Corinth  with 
Stephanas  and  Fortunatus  and  Achaicus.  His 
own  reluctance  to  be  the  occasion  even  of  the 
semblance  of  schism  explains  his  unwillinarness 
to  go.  1  Cor.  16.  12.  After  this  we  lose  sight  of 
him  for  some  years.  These,  we  may  believe,  were 
■well  filled  up  by  evangelizing  labors  after  the 
pattern  of  those  which  we  have  seen  at  Ephesus 
and  Corinth.  Toward  the  close  of  Paul's  minis- 
try (A.  D.  65)  we  get  our  last  glimpse  of  him  in 
Titus  3.  13.  He  is  in  company  with  Zenas,  the 
lawyer,  (see  the  same  word  as  in  Matt.  22.  35,) 
one,  i.  e.,  who,  like  himself,  had  a  special  reputa- 
tion for  the  profounder  knowledge  of  the  Law  of 
Moses.  Paul's  feeling  toward  him  is  still,  as  of 
old,  one  of  affectionate  interest,  and  he  desires 
that  Titus  will  help  him  in  all  things.  He  has 
been  laboring  at  Crete,  and  there  also  has  gath- 
ered round  him  a  distinct  company  of  disciples 
whom  Paul  distinguishes  from  his  own:  "Let 
ours  also  learn  to  maintain  good  works."  Titus 
3. 14.  After  this,  probably  after  Paul's  death,  he 
wrote  — if  we  accept  Luther's  conjecture  —  the 
Epistle  to  the  Hebrews.— PJu»ipf?-e. 

1.    Having   passed   through,    the   upper 

coasts  [Rev.  Ver.,  vpper  country.'] — This  hn- 
plies  a  route  passing  from  Galatia  and  Plirygia 
through  the  ulterior,  and  coming  thence  to  Eph- 
esus. The  coast,  in  the  modern  sense  of  the 
tei-m,  Paul  did  not  even  approach. — Plumptre. 
Came  to  Ephesus  [For  an  account  of  Ephesus, 
seu  Introduction  to  tlie  next  lesson.] — The  un- 
questioned facts  in  the  case  are  these:  Paul 
coming  fi-om  Corinth,  from  six  to  nine  months 
before,  stopped  at  Ephesus,  and  preached  one 
sermon  in  the  synagogue,  produced  a  favorable 
impression,  but  declined  to  remain.  Chap.  18. 
19-21.  If  we  take  his  sermon  at  Antioch,  in 
Pisidia,  (chap.  13,)  as  a  type  of  his  preaching  to 
the  Jews,  and  it  is  the  only  fully  reported  ser- 
104 


Revised  Version. 

19  And  it  came  to  pass,  that,  while 
A-pol'los  was  at  Cor'inth,  Paul  hav- 
ing passed  through  the  upper  coun- 
try   came    to    Eph'e-sus,    and     found 

2  certain  disciples:  and  he  said  unto 
them,  Did  ye  receive  the  Holy  Gliost 
when   ye   believed  ?      And   they    said 


mon  to  lii.s  own  eouutrynien  which  we  possess, 
he  did  not  undertiike  to  set  the  whole  Christian 
system  before  them,  but  simply  the  truths: 
(1)  That  Jesus  is  the  Messiah  ;  (2)  that  through 
him,  by  repentance,  is  remission  of  sms ;  nothing 
was  probably  said  about  the  Trinity,  the  gift  of 
the  Holy  Ghost,  the  form  or  nature  of  baptism, 
or  Chm'ch  order  or  organization.  Having  plant- 
ed  this  seed,  the  apostle  departed.  He  was  fol- 
lowed by  Apollos ;  but  ApoUos  knew  the  facte 
of  Christianity  anly  by  rumor,  and  very  imper- 
fectly, (chap.  18.  24-28,)  and  nothing  concern- 
ing the  gift  of  the  Holy  Gliost,  or  the  nature  of 
Christian  baptism.— Z.  Ahhott.  Finding  cer- 
tain disciples— As  a  result  of  the  preaching 
of  Paul  and  Apollos  a  few  Jews  had  accepted 
the  truth  tliat  Jesus  is  the  Messiah,  and  had 
been  baptized  as  a  symbol  of  repentance,  per- 
haps by  Apollos,  certainly  with  a  baptism  lik« 
that  of  John ;  that  insomuch  as  they  accepted 
Jesus  as  the  Messiah,  they  are  recognized  as  dis- 
ciples, that  is,  pupils,  though  ignorant  of  some 
of  the  fundamental  principles  of  Christian  the- 
ology ;  that  they  received  no  further  instruction 
from  Apollos,  who  proceeded  immediately  to 
Greece,  nor  from  Aquila  and  Priscilla,  who  were 
not  rabbis,  and  had  no  opportunity  to  teach  what 
they  knew,  publicly,  in  the  synagogue. — L.  Ab- 
bott. 

2.  He  said  unto  them— We  are  left  to  con- 
jecture what  prompted  the  question.  The  most 
natural  explanation  is,  that  Paul  noticed  in 
them,  as  they  attended  tlie  meetings  of  the 
Church,  a  want  of  spiritual  gifts,  perhaps,  also, 
a  want  of  the  peace  and  joy  and  brightness  that 
showed  itself  in  others. — Plumptre.  Have  ye 
received  the  Holy  Ghost  [Eev.  Ver.,  Did  y« 
receive  the  Holy  Ghost  when  ye  believed.] —  On  your 
becoming  believers,  had  ye  the  gifts  of  the  Spirit 
conferred  on  you?  as  in  chap.  8.  16,  17.  This 
is  both  grammatically  necessary  and  absolutely 
demanded  by  the  sense ;  the  inquiry  being,  riot 
as  to  any  reception  of  the  Holy  Ghost  during 
the  period  since  their  baptism,  but  as  to  one 
simultaneous  with  their  first  reception  into  the 
Church  ;  and  their  not  having  then  received  him 


April  6,  1884. 


LESSON  I. 


Acts  18.  23-28;  19.  1-7. 


Authorized  Version- 

they  said  unto  liiin,  ''  We  have  not  so 
niucli  as  heard  wliether  there  be  any 
Holy  Ghost. 

;}  And  he  said  unto  them,  Uuto 
what  tlien  were  ve  liaptized  ?  And  they 
suid.  Unto  '  John's  baptism. 

4  Tlu-n  said  Paul.  Molin  verily  l)ap- 
tizod  with  tlie  l>aptism  of  repentanee, 
sayinj;  unto  tlie  pt-oijle,  tiiat  they  should 
believe  on  him  wiiieli  should  eome  after 
him,  that  is,  on  Christ  Je'sus. 

5  When  they  heard  t/tis,  they  were 
baptized  '  iu  the  uame  of  the  Lord 
Je'sus. 


•  (Jbap. 


,  16;  1   Sam.  3.  1.- 


is  aocouiited  for  by  the  Jeficitncy  of  tlieir  hap- 
iUm.—AI/ord.  They  said  unto  him,  "We 
have  not  heard  [Kev.  Ver.,  Aay,  ive  did  not 
hsiir.] — The  stress  of  tUo  sentence  is  on  heariiKj  ; 
ao  far  from  receiving  the  Holy  Ghost,  they  did  not 
•Veil  h^ar  of  his  existence. — Alford.  Whether 
there  be  any  Holy  Ghost  [Rev.  Ver.,  Wluther 
f<f  Holy  Ghod  irm  given.]— 1\iQj  believed  tlmt 
Je.^us  was  the  promised  Messiah ;  but  the  further 
truth  that  another  Comforter  had  come,  who 
■WHS  driven  for  light  and  life  to  all  that  would 
receive  him,  (chap.  2.  3S,  39,)  they  had  heard 
nothing  of — L.  Abbott. 

The  Church  still  contains  many  Ephesian  Chris- 
tians, who  Itelieve  in  (iod  the  Father,  and  Christ 
as  the  Redeemer,  but  not  practically  in  a  Holy 
Spirit,  on  whom  they  may  daily  and  hourly  rely, 
and  In  whose  inspiration  and  guidance  there  Is 
perfect  liberty.— Z/.  Ahhntt. 

S.  Unto  ■what— Christ  had  commanded  his 
disciples  to  baptize  into  the  name  of  the  Father, 
tlie  Son,  and  the  Holy  Ghost.  Matt.  28.  19.— 
L.  Abbott.  Plow  is  it  possible  to  receive  the  seal 
without  feelin^the  impression  ? — Bishop  Doivn- 
hanit.  Unto  John's  baptism  —  They  were 
practically  disciples  of  the  Baptist,  believing  in 
Jesus  as  the  Christ,  and  thinking  that  this  con- 
stituted a  sutlicient  qualification  for  communion 
■w  ith  the  Church  of  Christ. — Plitmptre.  Possi- 
bly they  had  been  tauglit  by  .\ polios  before  his 
fuller  instruction  by  Aquila  and  Priscilla. — Ja- 

4.  John  verily  baptized— With  what  rev- 
erence the  apo.stle  here  speaks  of  John  !  He  does 
not  attempt  to  depreciate  that  .servant  of  God, 
but  refers  to  the  divine  office  which  he  held  in 
his  day,  and  shows  that  if  men  did  not  derive 
advantage  from  it,  the  caase  could  not  be  attrib- 
uted to  John.— .^mnii^.     With  the  baptism 


Beviaed  Version. 

unto  him,  Nay,  we  did  not  so  much 
as  hear  whether  '  the  Holy  Ghost  was 

3  gitcn.  And  he  said.  Into  what  then 
were   ye    baptized?     And    they   said, 

4  Into  John's  baptism.  And  Paul  said, 
John  baptized  with  the  baptism  of 
repentanee,  saying  unto  the  people, 
that  they  should  believe  on  liim  which 
should    come  after   him,   that   is,    on 

5  Je'sus.  And  when  they  heard  this, 
they  were  baptized  into  the  uame  of 


1  Holif  Glioit. 


of  repentance— The  point  of  contrast  is  not  b»- 
twueii  John  and  Christ  per.Nonally,  but  i^etween 
the  icater  baptism  of  John  unto  repentance  and 
the  promised  baptism  of  the  Spirit  from  ths 
hands  of  his  coming  Master  unto  7iew  life. — D. 
Brown.  They  shoiild  believe  ...  on  Chria« 
[Rev.  Ver.,  ow  rA.v«.<.J— The  distinctive  point  in  it 
was,  that  the  Ijaptism  ol  John  was,  by  his  own 
declaration,  simply  provisional  and  preparatory. 
He  taught  his  disciples  to  believe  in  Jesus,  and 
belief  implied  obedience,  and  obedience  baptism 
ill  his  name. — Plumptre.  Yet  when  Messiah 
came  he  required  a  new  baptism, ' obligating  a 
consecration  to  him,  whereby  the  Spirit  of  prom- 
ise would  be  poured  out  upon  tliem,  and  they 
be  emancipated  into  the  full  liberty  of  the  BOOfl 
of  God.  —  Whedon. 

John's  baptism  was  the  baptism  of  repentance, 
of  mortification ;  Christ's  baptism  Is  the  baptism 
of  revival,  of  vivlflcation.— ilfeianc/itftoH. 

5.  WTien  they  heard  this  — That  is,  the 
fuller  expositions  of  the  great  trutli  briefly  stated 
in  vei-se  4.  They  were  baptized— The  natural 
meaning  of  the  passage  is  that  these  disciples 
were  rebaptized  -nith  the  Cliristian  baptism, 
either  by  Paul  himself  or  by  some  of  his  asso- 
ciates. It  is  disputed  whether  this  rebaptism 
was  the  general  rule,  or  only  an  exception; 
whether  those  who  were  baptized  by  the  bap- 
tism of  John  were,  as  a  matter  of  course,  rebap- 
tized on  their  believing  in  Christ.  The  apos- 
tles, certainly,  several  of  whom  were  baptized  by 
John,  do  not  appear  to  have  received  the  Chris- 
tian baptism  ;  Ijut,  then,  they  were  the  disciples 
of  Chri.st  before  the  institution  of  baptism.  The 
same  may  be  affirmed  of  the  original  disciples 
before  the  day  of  Pentecost.  On  the  other  hand, 
the  numerous  converts  who  were  converted  on 
105 


Acts  18.  23-28;  19.  1-7. 


LESSON  I. 


Second  Quarter, 


Authorized  Version. 

6  And  when  Paul  had  ®  laid  Aw  hands 
upon  them,  the  Holy  Ghost  came  on 
them  ;  and  they  '  spake  with  tongues, 
and  prophesied. 

7  And  all  the  men  were  about  twelve. 


I  Chap.  6.  6  ;  2  ' 


I  Chap.  2.  4. 


that  day  were  all  baptized  as  a  matter  of  course, 
and  no  inquiry  was  made  as  to  whether  they 
bad  or  had  not  received  the  baptism  of  John, 
although  it  is  almost  certain  that  among  such  a 
great  multitude  there  were  some  of  John's  disci- 
ples.—  Gloag. 

6.  "WTien  Paul  had  laid — Ordinarily  the 
imposition  of  apostolic  hands  conveyed  gifts, 
but  not  invariably.  Apollos  had  them  without 
It,  and  Cornelius  before  he  was  even  baptized. — 

W.  Jacobson.  The  Holy  Ghost  came  upon 
them — A  certain  influence,  manifestly  divine, 
enriching  their  experience  and  endowing  with 
peculiar  power.  As  this  form  of  miracle  has 
ceased  it  is  impossible  to  define  it  precisely. 
Spake  with  tongues — We  have  here  a  tninia- 
ture  Pentecost,  a  new  outpouring  of  the  charis- 
matic Spirit  upon  a  new  twelve.  —  Whedon. 
What  was  said  was  not  in  the  way  of  instruction, 
but  in  rapturous  thanksgiving  for  their  having 
been  grafted  into  Christ's  Church. — Jacobson. 
Prophesied — Eeceived  illumination  which  en- 
abled them  to  understand  Scripture  and  to  ex- 
plain doctrines.  Prophecy  was  not  always,  nor 
often,  a  power  to  foretell  the  future,  but  rather  a 
power  to  speak  with  inspiration  concerning  the 
Gospel. 

When  the  Hol\i  Ohost  shines  upon  our  souls, 
part  of  the  grace  he  inspires  is  absorbed  to  our 
own  particular  comfort ;  part  of  it  is  reflected 
back  in  acts  of  love,  and  joy,  and  prayer,  and 
praise ;  and  part  of  it  is  reflected  every  way  In 
acts  of  benevolence,  beneflcence,  and  all  moral 
and  social  duty.— Toplacly. 

7.  All  the  men  were  about  twelve  [Rev. 
Ver.,  Thet/  were  in  all  about  twelve  men.] — Ap- 
parently they  were  all  men.  Of  their  previous 
and  subsequent  history  nothing  is  known,  and 
nothing  of  their  character  except  what  can  be 
deduced  from  the  language  of  the  liistorian  here. 
From  their  ignorance  concei-ning  the  Holy  Ghost, 
whose  presence  and  influence  is  a  matter  of  Old 
Testament  teaching,  it  is  surmised  that  they 
■were  of  Gentile  rather  than  of  Jewish  extraction, 
but  this  is  far  from  certain. — L.  Abbott. 

We  see  here :  (1)  The  nature  of  Christian  experi- 
ence. This  is  not  merely  repentance  and  accept- 
ance of  Christ.    It  is  consummated  only  by  the 

106 


Kevised  Version. 

6  the  Lord  Je'sus.  And  when  Paul  had 
laid  his  hands  upon  them,  the  Holy 
Ghost  came  on  them;  and  they  spake 

7  with  tongues,  and  prophesied.  And 
they  were  in  all  about  twelve  men. 


reception  of  a  personal,  present,  and  continuoug 
gift  of  the  Holy  Ghost,  as  the  power  of  a  new  life, 
to  be  maintained  in,  with,  and  by  God,  in  which 
we  have  the  liberty  of  the  sons  of  God,  being 
brought  into  his  likeness  by  his  indwelling.  (2)  The 
nature  of  Christian  baptism.  This  is  not  a  mere 
symbolic  act  by  which  the  recipient  publicly  con- 
fesses his  sins,  and  his  acceptance  of  Jesus  as  the 
Christ.  It  also  symbolizes  the  mutual  act  of  God 
and  man  by  which  the  latter  is  received  into  cov- 
enant with  the  Father,  has  his  sins  washed  away 
through  the  Son,  and  receives,  as  the  priyiciple 
and  power  of  his  future  life,  the  gift  of  th* 
Holy  Ghost.— L.  Abhott. 

Authorities  to  be  Consulted. 

SchafPs  Apostolic  Church,  p.  276.  Farrar's  St. 
Paul,  chap.  xxxi.  Conybeare  and  Ilowson,  chap, 
xiv.  Sunday  Magazine,  (1870,)  p.  234.  Lesson 
Helps  for  1877,  Third  Qmirter.  Scrmons,by  F.  W. 
Robertson,  The  Word  and  the  World;  R. 
Hawker,  Did  the  Holy  Spirit  Manifest  Him- 
self Before  the  Time  of  Christ  ?  Foster's  Cyclo- 
pedia of  illustrations,  [numbers  marked  with  a 
star  refer  to  poetical  quotations,]  ver.  24:  *1057, 
1864 ;  25  :  8328 ;  26  :  462  ;  28  :  663 ;  1 :  *3403 ; 
2:  3002,  9562;  3;  268,  6683;  4:  4963,  *3629 ; 
5:  6685;  6:  9563. 

Practical  Thoughts. 
[the  elements  of  poweb  in  christian  work.] 

1.  One  element  of  power  in  working  for  Christ 
is  an  earnest  and  fervent  nature.  Vers.  24,  25. 

2.  An  element  of  power  is  a  thorough  knowl- 
edge of  the  word  of  God.  Vers.  24,  25. 

3.  An  element  of  power  is  boldness  in  testi- 
mony, bearing  witness  to  the  truth  as  far  as  it  is 
apprehended.  Vers.  25,  26. 

4.  An  element  of  power  is  the  teachable  spir- 
it, ready  to  receive  light  from  any  source,  and 
instruction  from  the  humblest  teachers.  Vers. 
26,  27. 

5.  An  element  of  power  is  strong  reliance  up- 
on Scripture,  basing  argument  upon  the  word. 
Ver.  28. 

6.  An  element  of  power  is  the  discerning  spir- 
it, looking  closely  into  experiences,  and  seeking 
to  test  all  by  the  Gospel  privilege.  Ver.  2. 


April  6,  1884. 


LESSON   I. 


Acts  18.  23-28;  19.  1-7. 


7.  An  element  of  power,  mightier  of  all,  is 
the  presence  of  the  Holy  Spirit  in  the  liearts  of 
believers.  Ver.  G. 

Sermon  Outline. 

A  frajnnent  of  a  petrified  flsh-scale  was  found  by 
Afrassiz  U)  reveal  much  information  concerning  the 
peoloiilcal  formation  from  which  came  its  size, 
•hape,  and  history.  So  this  fragment  of  the  biog- 
raphy of  .\pollos  gives  a  revelation  concerning  one 
of  the  unknown  great  men  in  the  early  Church. 

I.  The  life  orApolloM.         II.  His  character. 

1.  He  itvw  liitrn  at  Ahxatidria,  a  cosmopolitan 
dty,  where  a  tliird  of  the  population  were  Jews- 
Jews  of  a  broader  tyi>o  tliau  the  I'harisees  of  Jeru- 
salem—acquainted with  literature,  thoughtful,  and 
intelligent.  Here  Apollos  grew  up,  breathing  a  lib- 
wal  atmosphere. 

2.  He  wan  a  sUulent  of  the  Old  Testament,  not 
only  acquainted  with  its  history,  poetry,  philosophy, 
prophecy,  but  able  to  see  beneath  the  surface  and 
interpret  the  inner  meaning  of  the  word. 

3.  He  became  a  follower  of  John  the  Bajytist, 
voeptlng  the  coming  of  Christ  as  near  at  hand,  and 
ready  to  believe  in  him :  seeking  a  righteous  life 
rather  than  hollow  forms.  He  was  still  standing  in 
the  twilight  of  the  Baptist's  teaching  fifteen  years 
tiller  Jesus  had  died,  risen,  and  ascended,  and  in 
this  state  came  to  Ephesus,  just  missing  Paul,  bore 
testimony  to  the  faith  as  he  held  it,  and  received  the 
inalruction  of  Priscilla  and  Aquila. 


4.  He  accepted  Otrist.  All  his  Bible  lore  con- 
tributed to  his  sudden  entrance  from  twilight  into 
noon ;  for  he  saw  new  meaning  in  the  truth. 

5.  He  Ixire  bold  and  stronu  tentimoni/.  At 
Ephesus,  and  afterward  at  Corinth,  his  learn- 
ing and  eloquence  made  him  mighty  for  th« 
truth. 

6.  He  reftu<ed  to  become  a  rival  to  Paul.  When 
an  "  Apollos  party  "  gathered  around  his  teachings 
at  Corinth  he  left  the  city  and  refused  to  return- 
This  Is  the  last  mention  of  him,  except  that,  yparj 
afterward,  Paul  wrote,  "  Bring  Apollos,"  etc.,  (Tltua 
3.  13,)  showing  that  the  old  friendship  remained. 

II.  Apollos  shows  the  elements  of  a  broad  Chris- 
tian character,  having  the  following  traits: 

1.  An  intellioeut  ChrMia)iitf/.  His  was  no  Ig- 
norant, narrow  type,  but  thoughtful,  having  the 
word  as  its  basis. 

2.  An  earnest  CfirMianitu.  "  Fervent  In  spir- 
it." This  combination  of  intelligence  and  fervency 
Is  greatly  needed  in  the  religion  of  our  day. 

3.  A  icorldng  Christianity.  He  bore  testimony 
at  each  step  of  the  way.  By  speaking  from  the 
stand-point  of  the  Baptist  he  prepared  the  way  for 
the  higher  life  'of  a  Christian ;  and  there,  too,  he 
spoke  boldly  for  the  faith. 

4.  A  teachable,  lowlj/  Christianity.  Great  as 
he  is  in  the  synagogue,  he  is  greater  as  he  sits  in 
the  humble  home  of  the  tent- maker  to  receive  in- 
struction, and  greatest  of  all  as  he  turns  from  hon- 
ors offered  to  him  at  Corinth  because  they  were  at 
the  expense  of  the  Apostle  Paul. 


lOT 


Acts  19.  8-22. 


LESSON  II. 


Second  Quarter. 


A.  D.  54.] 


LESSON  II. 

Paul  at  Epiiesus. — Acts  19.  8-22. 


[April  13. 


GOLDEN  TEXT.— And  many  that  believed  came,  and  confessed,  and  showed  their  deeds.— 

ACTS  19.  18. 

Time.— A.  D.  54  to  57,  a  period  of  three  years  immediately  following  the  time  of  the  last  lesson.  For 
rulers,  see  Lesson  I. 

Place.— Ephesus,  in  Asia  Minor. 

Introduction.  The  city  of  Eijhesus.— Descending  from  the  upper  coasts,  that  is,  the  Phrygian  and 
Galatian  highlands,  near  the  high  sources  whence  the  Meander  and  Cayster  flow  down  to  the  sea  on  both 
sides  of  Ephesus,  as  Paul  moved  down  from  the  east,  he  would  behold  the  city  lying  on  a  plateau,  less 
than  Ave  miles  square,  flanked  on  the  left  by  the  long  mountain  ridges  of  the  Coressus  and  the  Prioa, 
along  whose  summit  the  city  wall  extended,  with  the  buildings  lining  the  lower  slopes.  Nearer  at  hand, 
on  the  margin  of  the  slope,  stood  the  theater,  so  memorable  in  Paul's  history,  whose  remains  are  the 
largest  of  the  kind  extant.  More  distant,  and  near  the  harbor,  was  the  temple  of  Diana,  one  of  the  won- 
ders of  the  world.  Beyond  was  the  blue  ^gean,  which  Paul  had  so  lately  crossed  on  his  voyage  from 
Corinth,  and  which  he  was  soon  to  recross  on  a  brief  visit  to  that  same  Corinth.  The  great  religious 
characteristic  which  Paul  was  to  encounter  in  Ephesus  was  the  overwhelming  power  of  the  worship  of 
the  great  goddess  Diana.— TT7iedo/i.  The  remains  of  Ephesus  are  partly  covered  with  rubbish  and  over- 
grown with  vegetation.  They  have  been  visited  by  many  travelers,  and  the  ruins  are  full  of  interest  to 
antiquarians.  The  site  is  now  an  utter  desolation.  Lewin  says  that  in  18C3  he  could  not  even  And  a  hut 
on  the  site  of  the  capital  of  Asia.  The  only  inhabitants  within  her  walls  were  the  beasts  of  the  field 
and  the  fowls  of  the  air.— L.  Ahhott.  Paul's  minMry  at  Ephesiis.—This  little  handful  of  incidents  Is 
all  that  Luke  was  enabled  to  preseiTe  for  us  of  this  great  Ephesian  visit,  which  Paul  himself  tells  us  oc- 
cupied a  period  of  three  years.  Had  we  nothing  else  to  go  by,  we  might  suppose  that  until  the  tlnal  out- 
break it  was  a  period  of  almost  unbroken  success  and  prosperity.  Such,  however,  as  we  find  from  the 
epistles  and  from  the  apostle's  speech  to  the  Ephesian  elders,  was  very  far  from  being  the  ease.  It  was. 
Indeed,  an  earnest,  incessant,  laborious,  house-to-house  ministry,  which  carried  its  exhortations  to  each 
individual  member  of  the  Chiu-ch.  But  it  was  a  ministry  of  many  tears :  and  though  greatly  blessed.  It 
was  a  time  of  such  overwhelming  trial,  sickness,  persecution,  and  misery,  that  it  probably  surpassed  in 
sorrow  any  other  period  of  Paul's  life.  We  must  suppose  that  during  its  course  happened  not  a  few  of 
those  perils  which  he  recounts  with  such  passionate  brevity  of  allusion  in  his  Second  Epistle  to  the  Co- 
rinth ians  .-i^a  crar. 


Authorized  Version. 

8  And  •  he  went  into  the  synagogue, 
and  spake  boldly  for  the  space  of  three 
months,  disputing  and  persuading  the 
things  ^concerning  the  kingdom  of 
God. 

«  Chap.  n.  2. "Chap.  1.  3  ;  28.  23. 


Revised  Version. 

8  And  he  entered  into  the  synagogue, 
and  spake  boldly  for  the  space  oif 
three  months,  reasoning  and  persuad- 
ing as  to  the   things  concerning  the 

9  kingdom    of    God.     But  when   some 


8.    He  went   into  the   synagogue  —  We 

pause  for  a  moment  to  tliink  of  the  amount  of 
work  of  all  kinds  implied  in  this  short  record. 
The  daily  labor  as  a  tent-maker  went  on  as  he-  ■ 
fore,  (chap.  20.  34,)  probaWy  still  in  partner-  ' 
ship  with  Aquila  and  Priscilla.  The  Sabbaths  ; 
saw  the  apostle  evening  and  morning  in  the  syn-  | 
agogues  preaching,  as  he  had  done  elsewhere,  | 
that  Jesus  was  the  Christ,  and  setting  forth  the  | 
nature  of  his  work  and  the  laws  of  his  kinar- 
dom. — Pbtmptre.  Space  of  three  months — 
"When  Paul  paid  his  brief  visit  (chap.  18.  20,  21) 
to  Ephesus  the  Jews  seemed  to  welcome  him, 
.and  desired  his  stay.  He  now  returns,  and  is  I 
108 


heard  by  them  for  a  period  of  th-ee  montTis. — 
miedon.  Disputmg  [Rev.  Ver.,  reasoning] 
and  persuading— The  first  makes  the  matter 
clear  to  the  intellect,  and  the  second  makes  it 
powerful  on  the  will.  The  first  enables  you  to 
know  the  true,  and  the  second  induces  you  to  do 
the  right.  These  are  the  two  elements  of  which 
all  right  preaching  consists.  The  proportions 
may  vary  indefinitely  with  circumstances,  but 
every  sermon  should  contain,  in  some  measure, 
both  constituents. — Arnot.  Concerning  the 
kingdom  of  God — To  the  Jews  he  spoke  of  that 
kingdom  of  God  which  all  the  Jews  throughout 
the  world  were  expecting. — L.  Ahhott. 


April  13,  1884. 


LESSON  II. 


Acts  19.  8-22. 


Authorized  Version. 

9  But  '  when  divers  were  hardened 
and  Ijelieved  not,  but  spake  evil  *of  tliat 
way  before  the  multitude,  lie  departed 
from  tiiem,  and  separated  the  disciijles, 
disputing  daily  in  the  school  of  one 
Ty-rau'nus. 

10  And  '  this  continued  by  the  space 
of  two  years;  so  that  all  tiiey  which 
dwelt  in  A'si-a  heard  the  word  of  the 
Lord  Je'sus,  both  Jews  and  Greeks. 


»  i  Tim.  1.  15:  2  Pet.  2.   2  ;  Ju<i.>.  10.- 


•  Chap.   9.  2.- 


>Chap. 


9.  Divers   were  hardened,  and  believed 

not  [Kev.  Ver.,  Some  ivere  hanUned  and  disobe- 
dient.]— Both  the  verbs  ure  in  the  imperfect, 
indicating  that  this  spiritual  condition  was  grad- 
ually developed. — Jacobson.  Spake  evil  of 
that  way  [Rev.  Ver.,  Of  the  way.] — A  term 
which  seeins  to  have  been  used  familiarly  as  a 
synonym  for  the  disciples  of  ChvLst.  Chaps.  19. 
9,  23  ;  22.  4 ;  24.  14,  22.  It  may  have  orig- 
inated in  tiie  words  in  which  Christ  had  claimed 
to  be  himself  the  "  way,"  as  well  as  the  "  truth  " 
and  the  "  life,"  (John  14.  6,)  or  in  his  language 
as  to  the  "  strait  way  "  that  led  to  eternal  life, 
(Matt.  7.  13 ;)  or  perhaps  again,  in  the  prophecy 
of  Isaiah  (chap.  40.  3)  cited  by  the  Baptist, 
(Matt.  3.  3;  Mark  1.  3,)  as  to  preparing  "  the 
way  of  the  Lord." — Plumptre.  Before  the 
multitude — The  unbelieving  Jews  acted  at 
Ephesus  as  at  Thcssalonica,  and  tried  to  wreak 
their  hatred  against  Paul  by  stirring  up  suspicion 
among  the  Gentiles,  especially,  as  before,  among 
those  of  the  lower  class  who  were  always  ready 
for  a  tumult.  Separated  the  disciples — We 
must  remember  that  Paul,  though  a  Christian, 
still  regarded  himself  as  a  true  Israelite,  and  he 
must  have  felt,  at  least  as  severely  as  a  Luther 
or  a  Whitcfield,  this  involuntary  alienation 
from  the  religious  communion  of  his  childhood. 
— Farrar.  School  of  one  Tyrannus — lie  may 
have  been  the  teaclicr  of  a  Jewish  school,  such 
as  was  generally  organized  in  every  city,  often 
in  connection  with  the  synagogue,  or  a  Greek 
sophist  converted  to  Christianity  through  the 
labors  of  Paul,  and  gladly  allowing  his  school 
of  philosophy  or  rhetoric  to  be  converted  into 
a  school  of  Christ,  or  the  founder  of  a  school, 
■whose  building,  hired  by  Paul  for  a  preaching 
place,  still  bore  his  name  ;  and  this  last  hypoth- 
esis seems  to  me  the  most  probable.— Z.  Abbott. 
The  apostle  In  Ephesus  was  like  a  magnetic  bar 
thrust  into  a  great  heap  of  rubbish :  forthwith 
all  the  filings  of  real  steel  that  existed  in  the 
miscellaneous  mass  were  found  adhering  to  its 


Revised  Version. 

were  hardened  and  disobedient, 
speaking  evil  of  the  Way  beforo  the 
multitude,  he  departed  from  them, 
and  separated  the  disciiJles,  reasoning 
daily   in    the   school  of  Ty-rau'nus, 

10  And  this  continued  for  the  si)ace  of 
two  years ;  so  that,  all  tliey  which  dwelt 
in  A'si-a  heard  the  word  of  the  Lord, 

11  both   Jews    and   Greeks.     And    God 


sides.  The  attraction  and  cohesion  of  kindred 
spirits  is  a  beautiful  and  beneficent  law  of  th« 
new  kingdom.— ^Iruot. 

10.  Space  of  two  years— This  period  refers 
to  the  time  after  Paul  had  separated  the  disciples 
from  the  Jewish  synagogue,  so  that,  to  reckon 
the  whole  time  which  Paul  spent  at  Ephesua, 
we  must  at  least  add  to  these  two  years  the  thre« 
months  during  which  he  preached  in  the  syna- 
gogue. In  his  farewell  address  to  the  Ephesian 
elders,  however,  he  says  that  by  the  space  of 
three  years  he  ceased  not  to  warn  every  one. 
Acts  20.  Z\.—Gloag.  During  this  time  Paul 
wrote  First  Corinthians.  1  Cor.  16.  8,  9.  It  is 
probable  also  that  at  this  time  the  Church  at 
Colossoe  was  formed,  not  directly  by  Paul,  but 
by  one  of  his  disciples  named  Epaphras.  CoL 
1.  7.— Z.  Abbott.  All  they  which  dwelt  in 
Asia — By  Asia  is  meant  proconsular  Asia,  of 
which  Ephesus  was  the  capital,  comprising  th» 
provinces  of  Lydia,  Caria,  and  Mysia,  on  the 
^Egean  Sea.  The  expression  is  hyperbolical,  de- 
noting the  extensive  ditfusion  of  the  Gospel; 
yet  it  may  have  been 
almost  literally  true. 
It  is  not  asserted  that  all 
the  inhabitants  of  Asia 
heard  Paul  preach,  but 
only  that  they  heard 
the  word  of  the  Lord- 
Heard  the  word  — 
Ephesus,  probably, 
came  to  be  the  center  of 
Paul's  activity,  from 
which  journeys  were 
made  to  neighboring  cities ;  and  hence  we  may 
legitimately  think  of  the  other  six  Churches  of 
Rev.  2  and  3  as  owing  their  origin  to  him. — 
Plumptre.  All  had  the  opportunity,  and  probably 
some  of  every  considerable  town  availed  them- 
selves of  it. — A  Iford. 

Men  are  accountable  to  God  for  every  opport u- 
niti/  which  has  been  offered  to  them  to  hear  the 
109 


Acts  19.  8-22. 


LESSON  II. 


Authorized  Version. 

11  And  •  God  wrought  special  miracles 
by  the  hands  of  Paul : 

12  So  'that  from  his  body  were 
brought  unto  the  sick  handkerchiefs  or 
aprons,  and  the  diseases  departed  from 
them,  and  the  evil  spirits  went  out  of 
them. 

13  Then  *  certain  of  the  vagabond 
Jews,  exorcists,  *  took  upon  them  to  call 
over   them  which    had   evil    spirits   the 


"Mark  16.  20.- 


Matt.  12.   27.- 


Gospel,  even  if  they  have  not  actually  heard  it. — 
Starke. 

11.  Special  miracles — Paul  in  Ephesus  was 
in  the  very  heart  of  superstition:  he  was  like 
Moses  in  Egypt,  surrounded  by  magicians  and 
exorcists ;  and,  therefore,  .to  manifest  beyond 
dispute  his  superior  power,  God  granted  that  ex- 
traordinary miracles  should  be  wrought  by  him 
—miracles  more  striking  than  those  which  he 
was  accustomed  to  perform :  and  the.  effect  of 
these  miracles  was  not  to  foster  superstition,  but 
to  root  it  out,  to  confound  the  exorcists  of 
Ephesus,  and  to  destroy  their  magical  works. — 
Gloaff. 

12.  From  his  body— Luke's  own,  habit  of 
mind  as  a  physician  would  lead  him  to  dwell  on 
the  various  phenomena  presented  by  the  super- 
natural gift  of  healing.  —  Pluwptre.  Were 
brought  unto  the  sick— The  thought  is  both 
natural  and  obvious  that  in  these  working  gar- 
ments, in  this  pouring  out  of  his  sweat,  the  peo- 
ple saw  and  reverenced  the  plenitude  of  infinite 
loveand  power  which  had  shone  forth  in  the  Apos- 
tle Paul. — Baumgartea.  All  miraculous  work- 
ing is  au  exertion  of  the  direct  power  of  the  AU- 
Powerful ;  a  suspension  by  Mm  of  his  ordinary 
laws  ;  and  whether  he  will  use  any  instrument  in 
doing  this,  or  wAaZ  instrument,  must  depend  alto- 
gether on  his  own  purpose  in  the  miracle— the 
effect  to  be  produced  on  ihe  recipients,  behold- 
ers, or  hearers.  Without  his  special  selection  and 
enabling,  allinstruments  werevain  ;  witli these,a?i5 
are  capable. — Alford.  Handkerchiefs— Hand- 
kerchiefs which,  on  account  of  the  heat  and  the 
dust,  are  constantly  in  the  hands  of  the  Orientals. 
It  is  the  same  word  which  occurs  in  Luke  19.  20  ; 
John  11.  44 ;  20.  7,  and  is  there  translated  "  nap- 
kin." Aprons — Aprons,  or  waist-bands ;  prob- 
ably the  aprons  employed  by  workmen  when 
engaged  at  work.  They  may  have  been  the 
clothes  worn  by  Paul  when  engaged  in  his  oc- 
cupation as   a  tent-maker. — Gloag.     Diseases 

.  .  •  evil  spirits  —  Diseases,  possession  by  evil 
spirits,  are  here  plainly  distinguished  from  each 
110 


Second  Quarter. 


Bevised  Version. 

wrought    special   *  miracles    by    the 

12  hands  of  Paul:  insomuch  that  unto 
the  sick  were  carried  av/ay  from  his 
body  handkerchiefs  or  aprons,  and 
the   diseases    departed    from    them, 

13  and  the  evil  spirits  went  out.  But 
certain  also  of  the  strolling  Jews, 
exorcists,  took  upon  them  to  name 
over  them  wliich  had  the  evil  spirits 


other. — Alford.  These  miracles  were  excep- 
tional, and  not  numerous ;  this  is  implied  by  the 
phrase  "special  miracles,"  and  by  the  consider- 
ation that  Paul  could  hardly  have  possessed  an 
tmlimited  supply  of  handkerchiefs  and  aprons.— 
L.  Abbott. 

To  argue  by  analogy  from  such  a  case— to  sup- 
pose that  because  our  Lord  was  able,  and  Peter 
and  Paul,  and  In  Old  Testament  times,  Elisha, 
were  enabled,  to  exert  this  peculiar  power,  there- 
fore the  same  will  be  possessed  by  the  body  or 
relics  of  every  real  or  supposed  saint,  is  the  heiglit 
of  folly  and  fanaticism.- ^ll/ord. 

13.  Certain  of  the  vagabond  Jews  [Rev. 
Ver.,  strolling  Jews.]  —  They  were  traveling 
claimants  to  the  power  of  casting  out  demons 
and  restoring  the  diseased.  Similarly,  nearly  to 
our  own  times,  traveling  gypsies  and  other  for- 
tune-tellers have  perpetuated  old  heathen  super- 
stitions even  through  the  Christian  ages. —  Whe- 
don.  Exorcists — Men  who,  by  the  authority 
of  the  name  of  some  powerful  being,  solemnly 
assumed  to  require  the  demon  to  depart  so  ef- 
fectively as  to  be  obeyed.  For  some  occult  rea- 
son Solomon,  the  king  of  Israel,  was  supposed 
to  possess  that  mighty  power  over  demons  that, 
used  in  adjuration,  would  compel  or  frighten 
them  to  depart. —  Whedon.  The  men  belonged 
to  a  lower  section  of  the  class  of  which  we  have 
already  seen  representatives  in  Simon  of  Sama- 
ria, or  Elymas  of  Qy^rViS-.—Plurnptre.  Them 
which  had  evU  spirits— The  evil  spirits  are 
represented  acting  as  distinct  personalities,  and 
in  this  chapter  possession  is  distinguished  from 
natural  disease.  Ver.  12.  That  there  was  a  real 
possession,  that  evil  spirits  exerted  a  direct  in- 
fluence over  the  bodies  and  souls  of  men,  is  un- 
doubtedly the  natural  meaning  of  those  passages 
of  Scripture  where  demoniacs  are  mentioned. 
No  doubt  madness  seems  to  have  been  an  insep- 
arable accompaniment  of  possession;  the  man 
was  deprived  of  his  own  free  will,  and  ruled  by 
the  evil  spirit.  For  all  that  we  know  such  pos- 
sessions may  occur  in  our  days :  if  we  had  the 


April  13,  1884. 


LESSON  II. 


Acts  19.  8-22, 


Authorized  Version. 

name  of  the  Lord  Je'sus,  saying,  We 
adjure  you  by  Je'su3  whom  Paul  preach- 
etli. 

14  And  there  were  seven  sons  of  one 
Scu'va,  a  Jew,  and  chief  of  tlie  priests, 
which  did  so. 

15  And  tlie  evil  spirit  answered  and 
said,  Jesus  '°  I  know,  and  Paul  I  know; 
Init  wlio  arc  ve? 


»OM»U.  8.  M;  Mark  1.   W;  S. 


Luk«4.  34;  cbitp.  16.  17;  Jm. 


power  of  disoerniiig  spirits  it  miglit  be  discov- 
ered tlittt  such  cases  were  not  unknown,  and, 
therefore,  that  Ihey  occurred  only  in  the  days  of 
our  Sa,viour  and  liis  apostles  is  a  statement  which 
cannot  he  proved.  In  an  age  of  such  extreme 
sensuality  it  is  not  improbiihle  tliat  demoniacal 
possession  wa.s  more  frcquint ;  but  we  are  not 
at  all  sure  that  it  has  entirely  ceased  in  our 
days :  at  least  cases  occur  which  bear  a  close  re- 
semblance to  the  descriptions  of  demoniacal  pos- 
session given  in  the  New  Testamont.  We  live 
in  a  spiritual  world :  there  are  powere  and  agen- 
cies around  us  and  within  us ;  and  in  the  case  of 
luental  disease  especially  it  is  often  impo.ssible  to 
say  whether  the  mere  derangement  cff  the  phys- 
ical organs,  or  some  spiritual  disorder,  is  the 
cuuso  ot  tlie  disease. — Gloag.  The  name  of  the 
Lord  Jesus — To  them  the  name  of  the  Lord  Je- 
tni.'i,  which  was  so  often  in  Paul's  lips,  was  just 
another  formula  mightier  than  the  name  of  the 
Most  High  God,  or  that  of  the  archangels  Ra- 
phael or  Michael,  which  were  u.sed  by  others. — 
Plumptre.  Jesus  whom  Pavd  preacheth— 
As  Jesus  was  a  common  name  among  the  Jews, 
they  add  "  whom  Paul  preaches"  as  a  descrip- 
tion of  his  person. — Gloag. 

Mysterious  symbols,  called  Epheslan  letters, 
were  employed  to  charm  away  evil  spirits,  either 
by  being  pronounced  by  the  charmer,  or  written 
upon  parchment,  or  engraved  upon  stone,  and  so 
employed  as  an  amulet.  The  study  of  these  sym- 
bols was  an  elaborate  science,  and  books  both 
numerous  and  costly  were  compiled  by  its  profes- 
Bors.  These  magical  arts  were  practiced  by  not  a 
few  of  the  Jews;  the  very  severity  with  which 
the  Old  Testament  forbids  such  practices  (Exod. 
22.  18;  Lev.  20.  27;  Deut.  18.  10,  11;  1  Sam.  28. 
3.  9)  indicates  a  national  tendency  toward  them. 
The  Talmud  and  Josephus  give  evidence  of  a  con- 
tinuance of  these  practices  at  a  later  period,  as  do 
references  in  Paul's  epistles.  Gal.  5.  20;  2  Tim. 
3.  13.  A  knowledRe  of  magic  was  a  requisite 
quallflcatlon  of  a  member  of  the  Sanhedrin,  that 
he  might  be  able  to  try  those  who  were  accused  of 
employing  it;  and  the  art  was  believed  among 


Revised  Version. 

tlie  niiiue  of  the  Lord  Je'sus,  saying, 
I  adjure  you  by  Je'sus  whom  Paul 

14  preacheth.  And  there  were  seven 
sons  of   one  Sce'va,   a  Jew,   a  chief 

\'i  jiiiest,  which  did  this.  And  the  evil 
spirit  answered  and  said  unto  tliem, 
Je'sus  l^know,  and    Paul    I   know; 

10  but  who    are  ye?    And    the    man    in 


the  Jews  to  have  been  derived  from  King  Solo- 
mon. The  instruments  employed  in  its  practice 
were  chiefly  fumigation.s,  incantations,  use  of  cer- 
tain herbs,  and  the  employment  of  charms,  writ- 
ten or  spoken.— L.  Ahhotl. 

14.  Seven  sons  of  one  Sceva  .  .  .  did  so— 
The  seven  exorcists,  relying  partly,  we  may 
believe,  in  tlie  mystical  virtue  of  their  number, 
stand  face  to  face  with  a  demoniac,  frenzied  and 
strong,  like  the  Gadarene  of  Matt.  8.  28  ;  Mark 
5.  3,  A:.—E.  H.  Plumptre.  Chief  of  the  priests— 
This  indefinite  title  might  imply  either  (1)  That 
he  had  held  the  office  of  high-priest  at  Jerusa- 
lem, which,  m  this  case,  is  unlikely.  (2)  That  he 
was  the  head  of  one  of  the  twenty-four  priestly 
courses ;  also  unlikely.  (3)  That  he  may  have 
been  simply  a  person  of  priestly  rank  and  of 
some  influence.  So  Josephus  uses  the  terra. 
(4)  Some  have  thought  that  he  was  a  priest,  and 
called  "  chief,"  because  ruler  of  tlie  synagogue 
at  Ephesus.  (5)  Dr.  Wliedon  thinks  that  he 
was  an  apostate  Jew,  acting  as  priest  of  the 
Ephesian  Diana.  (6)  Dr.  Plumptre  thinks  that 
the  title  was  a  part  of  the  imposture.  "  He  called 
himself  a  chief  priest,  and  as  such  Luke  described 
him."     We  incline  to  the  view  No.  4. 

15.  And  the  evil  spirit— The  narrative,  from 
describing  the  nature  of  tiie  attempt,  j)asses  to  a 
single  case  in  which  it  was  tried,  and  in  which 
(see  below)  two  only  of  the  brothers  were  ap- 
parently concerned. — Alford.  Answered  and 
said— Speaking  from  within  the  man,  and  using 
his  organs. — D.  D.  W/iedon.  Jesus  I  know — 
Better,  Jesus  I  acknoivledge.  The  two  verbs  are 
ditferent  in  the  Greek,  the  one  implying  recogni- 
tion of  authority,  the  latterj  as  colloquially  used, 
though  originally  it  had  a  stronger  meaning,  a 
more  familiar  acquaintance.  —  £".  //.  Plumptre. 
Paul  I  know — The  evil  spirit  was  compelled 
to  bear  an  unwilling  testimony  to  Jesus  and  his 
servant  Paul.  —  Gloag.  Who  are  ye — The 
question  Is  not  one  of  ignorance,  but  of  censure, 
because  they  arrogated  to  themselves  what  be- 
longed not  to  them ;  and  of  contempt,  because 

111 


Acts  19.  8-22, 


LESSON  II. 


Second  Quarter. 


Authorized  Version. 

16  And  the  man  in  wLom  the  evil 
spirit  was  leaped  on  them,  and  overcame 
them,  and  prevailed  Jigainst  tliera,  so 
that  they  fled  out  of  that  house  naked 
and  wounded. 

17  And  this  was  known  to  all  the 
Jews  and  Greeks  also  dwelling  at 
Eph'e-sus;  and  fear  "  fell  on  them  all, 
and  the  name  of  the  Lord  Je'sus  was 
magnified. 

18  And  many  that  believed  came,  and 
"confessed,  and  showed  their  deeds. 

19  Many  of  tliem  also  which  '^  used 
curious  arts  brought  their  books  to- 
gether, and  burned  them  before  all  men : 
and  they  counted  the  price  of  them,  and 
found  it  fifty  thousand  2)ieces  of  silver. 


»ajer  3.   13;  Matt. 


they  considered  not  their  own  and  their  oppo- 
nents' strength,  but  with  rashness  dared  to  con- 
tend with  one  more  powerful,  to  whom  it  was 
mere  play  to  overcome  them. — Rajjhelius. 

16.  The  man  in  whom  the  evil  spirit  was 
— The  demoniacal  possession  brought  with  it,  as 
in  the  case  of  the  Gadareue,  the  preternatural 
strength  of  frenzy,  and  the  impostors  (men  of 
that  class  being  commonly  more  or  less  cowards) 
fled  in  dismay  before  the  violent  paroxysms  of 
the  man's  passionate  rage.  —  E.  H.  Piumptre. 
Overcame  them  [Rev.  Ver.,  Mastered  both  of 
them.] — Two  of  the  seven  brethren,  more  forward 
and  conspicuous  than  the  rest,  underwent  the 
discomfiture. — Jacobson.  Pled  out .  .  .  naked 
— The  first  word  does  not  necessarily  imply  more 
than  that  the  outer  garment,  or  cloak,  was  torn 
off  from  them,  and  that  they  were  lett  with 
nothing  but  the  short  tunic— ^.  H.  riumptre. 

17.  Fear  fell  on  them  all— The  failure  of  the 
sons  of  Sceva  in  their  attempt  to  cast  out  devi]s 
showed  that  the  miracles  performed  by  Paul  in 
the  name  of  the  Lord  Jesus  were  real,  and  were, 
therefore,  undoubted  evidences  of  the  truth  of 
Christianity. —  Oloag.  Name  of . , .  Jesus  was 
magnified — As  superior  to  every  other  name., 
even  that  of  Diana,  and  as  alone  divine,  and 
obeyed  by  the  most  terrible  power  of  hell.— 
Whedon.     Men  thought  more  of  it  than  they 

had  done  before,  because  they  saw  the  punish- 
ment that  fell  on  those  who  had  profaned  it. — 
Piumptre. 

18.  And  many — The  many  of  verse  18  are 
the  dupes,  those  who  had  consulted  the  wizards ; 
the  many  of  verse  19  are  the  wizards  themselves. 
— Z.  Abbott,    That  believed— Many  who.  al- 

112  ' 


Eevised  Version. 

whom  the  evil  spirit  was  leaped  on 
them,  and  mastered  both  of  them, 
and  prevailed  against  them,  so  that 
they  fled   out  of    that   house  naked 

17  and  wounded.  And  this  became 
known  to  all,  both  Jews  and  Greeks, 
that  dwelt  at  Eph'e-sus;  and  fear 
fell  upon  them  all,  and  the  name  of 
the     Lord     Je'sus     was     magnified, 

18  Many  also  of  them  that  had  believed 
came,  confessing,  and  declaring  their 

19  deeds.  And  not  a  few  of  them  that 
practiced  '  curious  arts  brought  their 
books  together,  and  burned  them  in 
the  sight  of  all:  and  they  counted  the 
price   of    them,    and   found    it   fifty 

20  thousand  pieces  of  silver.     So  might- 


»  Or,  magical. 


though  professed  disciples,  were  not  entirely 
delivered  from  their  former  superstitions,  but 
secretly  practiced  magical  arts,  now  come  for- 
ward and  confess  and  renounce  them. — Gloag. 
And  confessed — Not  their  sins  in  general,  but 
their  participation  in  magical  arts. 

19.  Many  of  them  [Kev.  Ver.,  Not  a  few.'] — 
In  the  original,  a  word  of  narrower  scope  than 
that  in  the  preceding  verse.  Many  confessed, 
several  burned  their  books. — Jacobson.  Curious 
^So  all  our  English  Versions,  following  the  Vul- 
gate ;  arts  which  pried  into  matters  beyond  the 
limits  of  human  knowledge.  Brought  their 
books— These  books  consisted  of  magical  for- 
mula or  receipt  books,  or  written  amulets.  These 
last  were  celebrated  by  the  name  of  Ephesian 
scrolls.  They  were  copies  of  the  mystic  words 
engraved  on  the  images  of  tlie  Ephesian  Arte- 
mis, (Diana.) — Alford.  Burned  them— This 
was  very  much  more  effectual  then  and  there 
than  it  can  ever  have  been  since  the  invention  of 
printing.  By  actually  destroying  the  books, 
they  not  only  acknowledged  the  sinfulness  of 
the  practices  taught  therein,  but  also  cut  off  at 
once  and  absolutely  the  possibility  of  relapse  on 
their  own  part,  or  of  leaving  a  temptation  or 
stumbling-block  in  the  way  of  others  . —  W. 
Jacobson,  Confession  is  cheap,  but  reformation 
is  often  costly.  A  false  penitence  would  have 
sold  these  books,  and  kept  both  the  money  and 
the  credit  for  piety.—  Wfieilon.  Fifty  thou- 
sand pieces  of  silver — The  Roman  denarius 
is,  in  all  probability,  the  coin  here  alluded  to, 
the  value  of  which  was  about  ninepence, 
80  that  the  entire  sum  would  amoimt  to 
£1,875,  [nearly  $10,000.J    This  vast  sum  is  to 


April  13,  1884. 


LESSON    II. 


Acts  19.  8-22 


Authorized  Version. 

20  So  '*  mightily  grew  tlie  word  of 
God  ami  prevailed. 

21  After  "  these  tilings  were  ended, 
Paul  purposed  '"in  the  spirit,  wlien  he 
had  passed  througli  Mac-e-do'ui-a  and 
A-cha'ia,   to  go  to  .Je-ru'sa-lem,  saying, 


-«»Rom.  15.  25;  Gal.  2.   1.- 


I  Chap. 


be  accounted  for  by  considering  the  rarity  of 
book.s  in  those  days,  and  their  consequent  ex- 
pensiveness ;  probably  also  magical  works 
brought  a  fictitious  price. —  Oloatj. 

Eustathius  Informs  us  that  Croesus,  when  on 
his  funeral  pile,  repeated  the  Epheslan  letters; 
and  he  nientlous  that,  in  the  Olympian  Games, 
an  Ephesian  wrestler  struRjrled  successfully 
ajfalnst  his  opponent  from  Miletus  because  he 
had  around  his  ankle  Ephesiau  letters,  but  that, 
being  deprived  of  them,  he  was  thrice  over- 
thrown.—(V/ody. 

The  student  of  the  history  of  Florence  cannot 
help  recalling  the  analogous  scene  In' that  city, 
when  men  and  women,  artists  and  musicians, 
brought  the  things  in  which  they  most  delighted 
—pictures,  ornaments,  costly  dresses— and  burnt 
them  in  the  Piazza  of  St.  Mark  at  the  bidding  of 
Savonarola— P?  umptrc. 

If  Judas  had  been  by,  he  would  have  said. 
"  Sell  them,  and  give  the  money  to  the  poor ;  " 
or,  "  Buy  Bibles  and  good  books  with  it."  But, 
then,  who  could  tell  into  whoso  hands  these  dan- 
gerous books  might  fall,  and  what  mischief 
might  be  done  by  them '.  It  was,  there- 
fore, the  safest  course  to  commit  them  all  to  the 
flames.  Those  that  are  recovered  from  sin 
themselves  will  do  all  they  can  to  keep  others 
from  falling  into  it,  and  are  much  more  afraid  of 
laying  an  occasion  of  sin  in  the  way  of  others. — 
Jf.  Henry. 

This  burning  is  very  different  from,  and  gives 
no  warrant  for,  the  burning  of  heretical  books  by 
the  Roman  Catholic  Church ;  in  the  one  case,  the 
books  are  burned  voluntarily  by  the  owners,  in 
the  other,  in  spite  of  the  owners.— i.  Ahhott. 

20.  So  mightily  grew  the  word — Grew 
in  the  extent  of  its  influence,  through  the  in- 
strumentality of  Paul's  preaching,  so  that  hoth 
Jews  and  Gentiles,  people  of  all  grades  in  society, 
in  Ephesus  and  throughout  all  proconsular  Asia, 
became  followers  of  the  Lord.  And  prevailed 
— While  there  was  great  extension  of  the  faith, 
its  influence  on  the  hearts  and  lives  of  the  con- 
verts became  stronger. — Jacobsoti.  In  this  com- 
plete renunciation  of  the  old  evil  past  we  may 
probably  see  the  secret  of  the  capacity  for  a  higher 


Revised  Version. 

ily  grew  the  word  of  the  Lord  and 
prevailed. 
21  Now  after  these  things  were  ended, 
Paul  purposed  in  the  spirit,  when  lie 
had  passed  througli  Mac-e-do'ni-a 
and  A-cha'ia,   to  go  to  Je-ru'sa-lein, 


knowledge  which  Paul  recognizes  as  belonging  to 
Ephesus  more  than  to  most  other  Churclies. — 
I'lumptre. 

The  shock  that  burled  Lisbon  In  1755  never 
ceased  to  vibrate  till  it  reached  the  wilds  of  Scot- 
land and  the  vineyards  of  Madeira.  It  was  felt 
auiong  the  islands  of  the  Grecian  Archipelago, 
and  it  changed  the  level  of  the  solitary  lakes 
that  sleep  beneath  the  shadow  of  the  North  Alps. 
Even  so  the  shock  that  Satan's  kingdom  sus- 
tained when  Christianity  was  established  will  not 
cease  to  vibrate  till  it  moves  the  whole  world.— 
HavduKke. 

21.  Paul  purposed  in  the  spirit  — By  the 

phrase /)«/y'f.ff(/  in  sjjirit  we  must  doubtless  un- 
derstand neither  a  direct  intimation  of  the  Spirit, 
such  as  he  had  received  during  his  first  residence 
in  this  region,  (chap.  16.  7,)  nor  yet  an  ordinary 
act  of  human  deliberation  and  decision,  but 
rather  an  act  of  the  inner  life,  in  which  the  en- 
ergy of  the  divine  Spirit  and  of  the  spirit  of 
Paul  co-operated  together  in  one  coininoii  pur- 
pose. —  Baumgarteri.  Through  Macedonia 
and  Achaia — Provinces  on  the  west  of  the 
Jigeaii  Sea,  where  Paul  had  already  labored. 
Two  reasons  are  to  be  assigned  for  Paul's  desire 
to  visit  Macedonia  and  Achaia;  first,  as  we 
learn  from  his  epistles,  he  desired  to  promote 
the  collection  for  the  poor  saints  at  Jerusalem  ; 
and,  secondly,  he  had  received  intelligence  of 
the  disorders  which  prevailed  in  the  Church  of 
Corinth,  and  he  was  anxious  to  rectify  them. — 
Glong.  To  go  to  Jerusalem  —  The  later 
Church  at  Jerusalem,  under  the  terrible  pres- 
sure of  the  hostile  temple  and  haughty  priest- 
hood, was  always  half  Judaized  and  quite  pau- 
perized. Toward  the  apostle  of  the  Gentiles 
tlieir  face  was  repulsive.  Toward  them,  in  re- 
turn, Paul  looked  with  deep  pity  for  their  nar- 
rowness, yet  with  reverence  for  their  position 
as  the  mother  Church,  and  with  a  strong  dgsiro 
at  once  to  relieve  their  necessities  and  win  their 
hearts  both  to  himself  and  Christ,  the  divine 
Incarnate.  With  these  views  he  organized  a 
system  of  extensive  money  contributions  from 
all  his  Gentile  Churches,  with  which  in  hand  he 
113 


Acts  19.  8-22. 


LESSOX  II. 


Second  Quarter. 


Authorized  Version. 

After  I  have  been  there,  ^'  I  must  als( 
see  Rome. 

23  So  he  sent  into  Mac-e-do'ni-a  two 
of  them  '*  that  ministered  unto  him,  Ti- 
nio'the-us  and  **E-ras'tus;  but  he  himself 
stayed  in  A'si-a  for  a  season. 


"Chap.  23.  11;  Rom.  15.  24. «8  Chap.  13.  6. 19  Rom.  16.  23; 


purposed,  attended  by  the  chosen  delegates  of 
the  Churches,  to  revisit  tlie  Jerusalem  Church. — 
Whedoii.  Must  also  see  Borne — As  he  was 
sent  to  the  Gentiles  he  saw  that  the  great 
metropolis  of  the  Gentile  world  was  the  legiti- 
mate center  of  his  apostolic  working.  Or  per- 
haps he  speaks  under  some  divine  intimation 
that  idti77iately  he  should  be  brought  to  liome. — 
Alford.  This  pui-pose  was  executed,  hut  in  a 
manner  very  diiferent  from  that  anticipated  by 
the  apostle ;  he  went  to  Jerusalem,  was  there 
arrested,  and  sent  as  a  prisoner  to  Eome. — L. 
Abbott. 

The  sphere  of  the  Christian  Church  is  rapidly 
enlarging,  and  the  ideas  of  the  great  missionary 
are  enlarging  along  with  it.  Ephesus  is  now  a 
station  in  the  middle  of  his  field. 

He  speaks  of  this  unintermitted  .course  of  ar- 
duous and  dangerous  seiTice  as  if  he  was  only 
going  to  make  some  friendly  visit,  or  join  in  a 
party  of  innocent  pleasure.— J.  Harvey. 

22.  He  sent  into  Macedonia^-Perhaps  to 

gather  up  the  contributions  of  the  Churches,  and 
avoid  delay  at  his  own  coming.  See  1  Cor. 
16.  1-5 ;  2  Cor.  9.  5.  Two  of  them— This 
would  indicate  that  a  company  of  Christian 
workers  had  gathered  around  Paul  as  his  help- 
ers in  the  Gospel.  Such  we  find  was  the  case 
from  Acts  20.  4.  There  was  a  peculiar  attract- 
iveness about  the  apostle  drawing  men  to  him, 
winning  their  hearts  by  an  irresistible  attrac- 
tion. Ministered  unto  him — Aided  in  Chris- 
tian work,  and  perhaps  gave  liim  the  personal 
attention  needed  by  one  in  delicate  and  uncer- 
tain health.  Timotheus— Timothy.  See  notes 
on  1st  Quar.,  Lesson  V,  verses  1-3.  Light  is 
thrown  on  the  mission  of  Timothy  by  1  Cor. 
4.  17.  He  was  sent  on  in  advance  to  warn  and 
exhort,  and  to  save  the  apostle  from  the  neces- 
sity of  using  severity  when  he  hhnself  arrived. 
Paul  e.\horts  the  Corinthians  (1  Cor.  16.  10)  to 
receive  him  with  respect,  so  that  he  might  not 
feel  that  his  youth  detracted  from  his  authority. 
He  was  to  retinn  to  Paul,  and  was  accordingly 
with  him  when  he  wrote  the  Second  Epistle  to 
the  Corinthians.  2  Cor.  1.  1. — Plumptre.  Eras- 
tus— It  is  uncertain  whether  this  was  the  same 
114 


Revised  Version. 

saying,  After  I  have  been  tliere,  I 
22  must  also  see  Rome.  And  liaviug 
sent  into  Mac-e-do'ni-a  two  of  them 
that  ministered  unto  him,  Tim'o-thy 
and  E-ras'tus,  he  himself  stayed  in 
A'si-a  for  awhile. 


person  as  the  Erastus  who  is  called  "  the  cham- 
berlain [or  treasurer]  of  the  city,"  that  is,  Cor- 
inth, in  Eom.  16.  23,  and  is  named  (2  Tim. 
4.  20)  long  afterward.  It  seems  unlikely  that  a 
responsible  official  in  a  great  city  like  Corinth 
should  be  a  hundred  miles  away  in  Ephesus 
"ministering"  to  a  preacher  of  the  Gospeh 
Yet  Dr.  Whedon  and  others  regard  them  as  the 
same.  It  may  be  that  Erastus  was  not  appointed 
to  office  uutU  after  this  journey,  which  perhaps 
led  to  his  settlement  at  Corinth.  For  a  season 
— Perhaps  till  Pentecost.  This  delay  may  have 
been  occasioned  by  the  great  door  being  opened 
for  him  at  Troas.  2  Cor.  2.  12. — Jacobson. 

Authorities  to  be  Consulted. 

Schaflt's  Apostolic  Church,  page  276.  Cony- 
beare  and  Howson,  chap.  xiv.  Earrar,  chap. 
xxxi.  Pulpit  Analyst,  i,  163.  Laud  and  Book, 
i,  224,  510.  Lesson  Helps  for  1877,  3d  Quar. 
Sermons,  by  H.  Melvill  and  H.  W.  Beecher, 
(Series  7,)  on  The  Burning  of  the  Books; 
M.  W.  Dwight,  (National  Preacher,  vol.  xii,)  on 
Eeading  Impure  and  Fictitious  Books.  Free- 
man's Mannei-s  and  Customs,  683,  845.  Foster's 
Cyclopedia  of  Illustrations,  verse  8 :  1048,  6424 ; 
9:  1051,  7489;  11:  3974;  16:  7959;  18:  2635; 
19  :  6906  4148  ;  20  :  766,  7240 

Practical  Thoughts. 

THE    POWER   OF   THE    GOSPEL. 


1.  The  Gospel  has  power  to  give ' 
testimony  by  imparting  clearness  of  view, 
strength  of  conviction,  and  courage  in  behalf  of 
the  Gospel.  Ver.  8. 

2.  The  Gospel  has  power  to  draw  lines  of  dis- 
tinction among  men,  separating  the  precious 
from  the  vile,  and  the  believer  from  the  unbe- 
liever. Ver.  9. 

3.  The  Gospel  has  power  to  make  progress,  to 
attract  attention,  and  to  make  itself  known  in 
the  world.  Ver.  10. 

4.  The  Gospel  has  miraculous,  supernatural 
power  to  heal  and  to  save  through  instrumental- 
ities which  are  powerless  without  God's  pres- 
ence. Ver.  12. 


Acts  19.  8-2f 


LESSON  II. 


Secoxd  Quaetke. 


5.  Tho  Gospel  hiis  power,  tlirough  its  divine 
element,  to  overthrow  all  evil  spiritual  intlu 
ences,  and  to  show  Christ  supreme  in  the  realm 
of  spirits.  Vers.  18-17. 

6.  The  Gospel  has  power  to  discern  tlie  true 
from  the  false,  and  to  reveal  tliose  who  pretend 
to  assume  its  garb  and  to  bear  its  appearance. 
Vers.  14r-17. 

7.  The  Gospel  has  power  to  inspire  self-denial, 
and  the  surrender  of  all  evil  at  any  cost.  Vcr.  19. 

Sermon   Outline. 

BY  KET.   C.   R.   BAR.VES,   M.A. 

How  can  these  incidents  occurring  at  Ephesus  be 
made  profitable  to  the  spiritual  life  of  tbe  day  ?  We 
need  to  remember  that  the  nature  and  principles  of 
good  and  evil  are  ever  the  same,  and  that  it  is  only 
the  operation  that  changes  with  time.  We  have 
here  brought  together  in  strons;  contrast  the  greed 
of  selfishness  and  the  benevolence  of  love. 

I.  The  Greed  of  ^elflshnesg. 

This  is  shown  iu  its  desire  to  profit  by  the  power 
of  Jesus.  For  gold,  selfishness  would  use  di\-ine 
power  given  for  the  welfare  of  his  suffering  chil- 
dren. It  would  take  gifts  from  the  hand  of  love 
and  turn  them  into  merchandise.  It  mingled  the 
Jingling  of  coin  with  the  sacred  sound  of  harp  and 
viol  and  trumpet.  It  crowded  both  priest  and  Le- 
vite  while  at  their  service,  and  placed  higher  esti- 
mate upon  the  counter  than  upon  the  altar. 

The  sons  of  Sceva  would  parley  about  price  before 
they  endeavored  to  free  a  brother  from  the  powers 
of  darkness.  And  not  only  these,  but  others  of 
selfish  make,  who  have  never  walked  with  love, 
serve  at  the  altar  of  greed  while  their  brothers  die 
for  bread.  Miracles  of  healing,  whether  handker- 
chief or  God's  holy  word,  are  a  waste  only  as  they 
may  secure  the  hundred  pence,  they,  meanwhile, 
carrying  the  bag. 

Greed  knows  no  sacrifice.  It  never  gives.  It 
never  lifts  up  its  voice  to  the  poor  and  needy  and 
cries  "Come,  buy,  without  money  and  without 
price."  It  is  always  a  marketman,  never  the  bene- 
factor. It  makes  comers  on  grain,  and  would,  if 
possible,  be  a  monopolist  of  the  love  and  mercy  of 
God. 

But  sin  In  any  form  is  Its  own  destroyer.  When 
and  wherever  grown,  it  Is  a  tree  whose  fruit  is  al- 
ways death.  Greed  is  the  mill-horse  of  selfishness, 
who  always  travels  in  ever-diminishing  circles  until 
it  falls  in  death  and  endless  poverty.  Even  demons 
refuse  to  be  subject  to  greed,  and,  in  indignation, 
palsy  the  hand  that  would  lead  them  to  the  market- 
place. 

One  other  lesson.  Those  who  believed  confessed 
their  errors  and  burned  their  books  of  sorcery. 


Repentance  has  Its  fruit,  if  sincere.  That  fruit  U 
Siicriflce.  At  Ephesus  its  price  was  fifty  thousand 
pieces  of  silver.  Nor  will  genuine  repentance  stop 
here.  All  Is  not  too  much  for  it  to  offer  God  when 
it  comes  to  Its  altar.  Confession  Is  cheap,  but  ref- 
ormation is  costly.  And  he  who  higgles  over  the 
demands  of  Penitence  cannot  retain  her  as  his 
guest.  With  empty  hands  she  bows  at  thQ  altar, 
while  Faith  prays  for  the  fullness  of  dl\'ine  mercy. 

II.  The  Benevolence  of  Love. 

Paul  appears  as  the  preacher  and  representative 
of  Divine  love,  and  as  such  let  us  study  him  In  his 
work. 

1.  Fostering  the  weak.  Paul  finds  the  disciples  at 
Ephesus  groping  in  the  early  twilight  of  truth. 
Accepting  the  declaration  of  John  as  to  the  coming 
of  God's  kingdom ;  accepting  the  necessity  of  a 
moral  preparation  for  that  kingdom ;  recognizing 
their  own  sinfulness,  they  turned  to  God  in  peni- 
tence, and  were  baptized  unto  repentance.  But 
they  were  in  ignorance  of  the  Holy  Spirit  as  the 
efficient  agency  in  that  spiritual  preparation  of 
mind  and  heart,  the  result  of  which  is  the  new 
birth.  When  Paul  appears  among  them  he  kindly 
inquires  as  to  their  condition,  and  then  leads  them 
gently  to  the  day.  There  are  no  chiding  words,  no 
impatient  gesture,  no  depreciatory  remarks,  born  of 
spiritual  or  intellectual  pride,  but  the  kindly,  pa- 
tient leadings  of  love.  So  it  is  ever  with  God. 
He  never  breaks  the  bruised  reed,  but  binds  up  the 
wounded  stem,  protects  it  from  the  tearing  wind 
and  beating  storm,  while  he  imparts  life  and 
strength. 

2.  The  unexacting  7iature  of  love.  Paul  was 
"all  things  to  all  men"— to  the  babe  a  gentle 
nurse ;  to  the  strong  man  a  brother  in  fact, '  ar- 
gument, and  inference ;  to  the  Jew  a  Jew ;  to 
the  Gentile  foregoing  circumcision.  Every  thing 
but  right  must  yield  to  love.  So  at  first  he  enters 
the  synagogue,  but  when  hard-faced  ritualism 
croaked  instead  of  chanting  its  psalms,  Paul  has  no 
dispute— he  does  not  strive  nor  denounce— but, 
quietly  withdrawing,  blows  the  silver  tnimpet  in 
the  halls  of  Tyrannus.  Love  must  serve.  If  re- 
fused a  place  at  the  temple  service  she  will  rear  her 
humble  altar  beside  the  hedge  or  in  the  unfre- 
quented by-way.  She  is  not  exacting  as  to  the 
place,  the  hour,  the  circumstances  of  her  service, 
for  work  and  sacrifice  are  her  life. 

3.  LiheraUtii.  When  love  sees  distress  it  is  her 
nature  to  relieve.  Benevolence  is  never  a  commer- 
cial article.  Paul,  working  with  his  own  hands,  nev- 
er hopes  to  relieve  his  toil  by  fixing  a  price  upon  the 
miracles  of  healing.  God's  children,  those  for 
whom  Christ  died,  are  suffering.  If  they  are  healed 
by  God's  minister,  that  healing  must  be  as  free  as 
air.  God  never  sent  man  a  bill  for  air  or  sunlight, 
nor  fixed  a  price  upon  redemption.  Love  gives,  but 
never  sells. 

115 


1  Cor.  1.  17-31. 


LESSON  III. 


Second  Quarter. 


A.  D.  57.3 


GOLDEN  TEXT, 


LESSON  III. 

Paul's  Preachix\g. — 1  Oor.  1.  17-31. 


[April  20. 


-VVe  preach  Christ  rrucified,  unto  the  Jews  a  stumbling-block,  and  unto  the 
Greelis  foolishness.— 1  COR.  1.  33. 

Time. — This  epistle  was  written  in  the  spring  of  A.  D.  57. 

Place.— Written  from  Ephesus  to  the  Church  at  Corinth  in  Greece. 

Connecting  Links.— Topics  in  the  epistle :  (1)  Rebuke  to  the  spirit  of  division.  Chaps.  1-4.  (2)  Con- 
cerning marriage  and  moral  questions.  Chaps.  5-7.  (3)  The  idol-sacriflces.  Chap.  8.  (4)  Paul's  apostolic 
authority.  Chap.  9.  (5)  The  Lord's  Supper.  Chap.  10.  (6)  Proper  conduct  at  public  services.  Chap.  11. 
(7)  Spiritual  gifts.  Chaps.  13-14.    (8)  The  resurrection.  Chap.  15.    (9)  Greetings  and  farewell.  Chap.  16. 

Lntroduction.  The  First  EpMlc  to  the  Corinthiam.—lt  was  written  at  Ephesus  early  in  the  same 
year  in  which  Paul  left  Ephesus  for  Macedonia.  1  Cor.  16.  8.  Its  immediate  occasion  seems  to  have  been 
the  arrival  at  Ephesus  of  the  family,  or  some  of  the  family,  of  a  Christian  matron  of  Corinth  named 
Chloe.  These  had  brought  unfavorable  Intelligence  from  the  Corinthian  Church.  The  apostle  names 
only  the  report  of  divisions  and  parties ;  but  we  can  hardly  be  wrong  in  believing  that  the  news  of  the 
very  serious  matter  treated  in  chap.  5  was  brought  by  the  same  persons.  These  tidii^s,  together  with 
the  questions  on  which  the  apostolic  counsels  were  requested,  induced  Paul  to  write  this,  one  of  the  long- 
est and  most  important  of  his  pastoral  letters,  and  the  patiern,  above  all  others,  of  earnest  and  weighty 
admonition  and  declaration  springing  out  of  circumstances.  For  of  such  a  character,  above  all  others,  is 
this  epistle— not  a  treatise  on  any  point,  or  any  system  of  Christian  doctrine,  as  some  others  by  this  same 
apostle,  but  a  series  of  fragments,  or  episodes,  each  of  them  occasional,  arising  out  of  something  referred 
to  him,  or  heard  of  by  him,  but  not  one  of  them  devoid  of  interest  for  those  who  come  after  in  all  the 
long  ages  of  the  Church.— ^l/07-d. 


Authorized  Version. 

17  For  '  Christ  sent  me  not  to  baptize, 
but  to  preach  the  Gospel:  not  with  wis- 
dom of  "words,  lest  the  cross  of  Christ 
should  be  made  of  none  effect. 


eOr,  speech. 


17.  Sent— The  word  whence  apostle  is  de- 
rived ;  Christ  apostled  me  not  to  laptize.  Bap- 
tizing was  not  named  in  his  apostolic  commis- 
sion. Acts  9.  15;  22.  15;  26.  16-18;  Gal.  1.  16. 
Yet  baptism  was  included  in  the  commission  of 
the  twelve,  (Matt.  28.  19,)  to  be  done,  doubtless, 
either  by  themselves  or  by  subordinates  ap- 
pointed.—  Whedwi.  Not  to  baptize— It  is  evi- 
dent that  this  is  said  in  no  derogation  of  bap- 
tism, for  he  did  on  occasion  baptize,  and  it  would 
be  impossible  that  he  should  speak  lightly  of  the 
ordinance  to  which  he  appeals  (Eom.  6.  3)  as  the 
seal  of  our  union  with  Christ. — Alford.  The 
apostles  being  endued  with  the  highest  degree  of 
inspiration  and  miraculous  powers,  had  the  office 
of  preacliing  committed  to  them  rather  than  that 
of  baptizing,  because  they  were  best  qualified  for 
converting  the  world,  and  had  not  time  to  give 
the  converted,  either  before  or  after  their  bap- 
tism, such  particular  instruction  as  their  former 
ignorance  rendered  necessary.  These  offices, 
therefore,  were  committed  to  the  inferior  minis- 
ters of  the  word. — MachnigM.  Not  with  [Rev 
Ver.,  in]  wisdom  of  words — The  Greek  word 
116 


Revised  Version. 

17  For  Christ  sent  me  not  to  baptize, 
but  to  preach  the  gospel:  not  in 
wisdom  of  words,  lest  the  cross  of 
Christ  should  be  made  void. 


here  rendered  wisdom,  sophia,  is  the  last  half  ot 
tlie  word  philosophia,  philosophy,  and  means 
throughout  this  chapter  precisely  the  same  thing, 
except  that  the  former  signified  wisdom,  and  the 
latter,  signifying  the  love  of  wisdom,  was  the 
more  modest  profession  for  a  sage  to  make.  Both 
terms  mean  that  system  of  thought  originated  by 
the  intellect  of  deep  thinkers  which  assumes  to 
decide  on  the  origin  of  all  things,  the  existence 
of  God,  and  the  nature  and  destiny  of  man.^ 
Whedon.  Philosophical  reasoning  set  off  with 
oratorical  language  and  secular  learning,  which 
the  Corinthians  set  so  undue  a  value  upon  (verse 
5 ;  chap.  2.  1,  4)  in  ApoUos,  and  the  want  of 
which  in  Paul  they  were  dissatisfied  with. 
2  Cor.  10.  10.— D.  Brown.  Lest  the  cross  of 
Christ— By  "the  cross  of  Christ"  we  under- 
stand that  death  of  Christ  upon  the  cross  by 
which  we  are  redeemed  and  reconciled  to  God. 
This  is  the  center  and  kernel  of  all  Gospel 
preaching,  by  the  power  of  which  sinners  are 
delivered  from  the  tyranny  of  sin,  and  restored 
to  a  new  and  divine  life. — Kling.  Made  of 
none  effect  [Rev.  Ver.,  be  made  tJoicJ.]— Barren 


April  20,  1884. 


LESSON  III. 


1  Cor.  1.  17-31. 


Authorized  Version. 

18  For  the  preacliinf,'  of  the  cross  is 
to  them  'that  perish  '  foolisliness;  but 
unto  us  which  are  saved  it  is  *  the  power 
of  (iod. 

19  For  it  is  written,  *I  will  destroy 
the  wisdom  of  the  wise,  and  will  bring 
to  nothing  the  understanding  of  the 
prudent. 


i.\cul1.  M. «RoMi.  1.  16. Km.  i9.  U. 


of  results.  Ihid  the  Gospel  been  set  forth  with 
clever  reitsoniiig  its  results  might  buve  been  at- 
tributed to  the  skill  of  the  preacher,  if  so  the 
euperhuiuan  power,  which  tlirough  the  death  of 
Ciirist  operates  on  man,  would  have  been  over- 
looked. And,  if  so,  it  would  have  been  shorn 
of  result^s :  for  the  blood  of  Christ  saves  in  pro- 
portion as  its  saving  power  is  recognized. — Beet. 
To  have  adorned  the  Gospel  with  the  paint  of 
the  Grecian  rhetoric  would  have  obscured  its  wis- 
dom and  simplicity,  just  as  the  gilding  of  a  dia- 
mond would  destroy  its  brilliancy. — Macknifjht. 
18.  Tlie  preaching  of  the  cross  —  The 
"preaching  of  the  cross"  must  mean:  (1)  That 
Christ  died  as  an  atoning  sacrifice  for  the  sins  of 
men,  and  that  it  was  this  which  gave  its  pecul- 
iarity to  his  sutferings  on  the  cross.  (2)  That 
men  can  bo  reconciled  to  God,  pardoned,  and 
saved  only  by  the  merits  and  intluonco  of  this 
atoning  .>facrifice. — Barnes.  To  them  that  per- 
ish [Rev.  Ver.,  that  are  perishing.]— It  is  not 
the  final  state  that  is  referred  to;  but  "them 
that  are  in  the  way  of  perishing." — D.  Brown. 
The  destruction  of  those  who  reject  Christ  has 
already  begun,  and  daily  goes  on.  For,  in  them, 
spiritual  forces  are  already  at  work  which,  un- 
less arrested  by  God,  will  inevitably  hring  them 
to  eternal  death.  Since  they  are  now  beyond 
human  help  they  are  said,  in  Matt.  10.  6 ;  Eph. 
2.  1 ;  Rom.  7.  0,  to  be  "lost,"  and  "dead."  But 
since  they  are  still  within  reach  of  Christ's  sal- 
vation, but  daily  going  farther  from  it,  Paul  pre- 
fers to  speak  of  them  here,  not  as  "  lost,"  but  as 
Insinf/  tfiemselres,  or  perkhing.  —  Beet.  Fool- 
ishness— Since  the  Gospel  is  a  power  of  God  it 
must  needs  appear  foolishness  to  tliose  who  do 
not  experience  its  power.  For  the  power  of  God 
is  beyond  our  comi^rehension,  iuid  all  means  be- 
yond our  com]>rehension  seem  to  us  unfit  to  at- 
tain any  good  results ;  for  we  cannot  see  the 
connection  between  the  means  and  end.  Conse- 
quently superior  wisdom  has  often,  at  first  sight, 
the  api'caranco  of  folly. — Beet.  Just  as  a  tele- 
graph would  appear  to  be  an  impossible  method 


Revised  Version. 

18  For  the  word  of  the  cross  is  to 
them  that  are  perishing  foolishness; 
but  unto  us  which  are  being  saved  it 

19  is  the  power  of  God.  For  it  is  writ- 
ten, 

I  will  destroj"^  the  wisdom  of  the 

wise, 
And  the  prudence  of  the  prudent 

will  I  reject. 


"f  coiiununiciiti'iii  to  one  who  has  never  seen  it 
and  knows  nothing  of  its  jiriiiciple  or  working. 
Unto  us  which  are  saved  [Rev.  Ver.,  are  being 
saved.] — Those  who  are  being  saved  are  those  iti, 
the  way  of  salvation,  who  by  faith  have  laid  hold 
on  Christ,  and  are  by  him  in  the  course  of  being 
saved. — Alford.  E.\periencing  day  by  day  a 
present  deliverance  from  sjiiritual  evil,  and  thus 
daily  approaching  final  salvation. — Beet.  The 
power  of  God— The  death  of  Christ  owes  its 
results,  not  to  any  thing  which  commends  itself 
to  human  wisdom  as  suitable  to  attain  its  end, 
but  purely  to  God's  power  operating  upon  men 
through  Christ's  death.— ^f<?^.  Faith  gives  in- 
sight into  God's  plan  of  salvation,  and  thus  the 
believer  sees  divine  power  n\  what  seems  fool- 
ishness to  minds  untaught  by  the  Spirit. 

The  sects  of  philosophers,  though  numerous  and 
exceedingly  various,  were  all  agreed  in  proudly 
trusting  in  themselves  that  they  were  wise,  and 
despising  others.    Their  published  opinions,  their 
private  speculations,  their  personal  inmioraUty, 
made  them  irreconcilable  adversaries  of  Chris- 
tianity.   The  apostles,  therefore,  in  attempting  to 
propagate  the  Gospel  among  the  Gentiles,  were 
opposed  by  all  the  wit  and  learning  and  sophistry, 
all  the  pride  and  jealousy  and  malice,  of  every 
sect  of  philosophers.— Bishop  irilvaine. 
19.  For  it  is  written — Almost  word  for  word, 
(LXX,)  (Isa.  29.  14,)  which  refers,  probably,  to 
the  invasion  of  Sennacherib.  Chap.  3G.  1.     The 
statesmen  of  Judah  had  sought  to  protect  their 
country  by  an  alliance  with  Egypt.     And,  but 
for  the  covenant  of  God,  which  made  it  an  act 
of  rebellion  against  him,  such  alliance  would 
have  been  their  best  defense,  and,  therefore,  a 
mark  of  political  wisdom.    But  God  made  this 
wisdom  practically  worthless,  and  in  this  sense 
destroyed  it,  by  bringing  against  Judah  the  armies 
of  Sennacherib,  and  thus  placing  the  nation  in  a 
position  in  which  all  political  wisdom  was  pow- 
erless to  save.    And,  as  Paul's  readers  knew,  by 
his  own  power  God  wrousrht  salvation  in  a  way 
most  unlikely.— y>'(^     Bring  to  notlung  the 
understanding  of  the  prudent  [Kev.  Ver.,  Th« 
117 


1  Cor.  1.  17-31. 


LESSON  III. 


Second  Quarter. 


Authorized  Version. 

20  Where  "  is  the  wise  ?  where  is  the 
scribe  ?  where  is  the  disputer  of  this 
world  ?  hath  '  not  God  made  foolish  the 
wisdom  of  this  world  ? 

21  For  *  after  that  in  the  wisdom  of 
God  the  world  by  wisdom  knew  not 
God,  it  pleased  God  by  the  foolishness 
of  preaching  to  save  them  that  believed. 

23  For  the  ^  Jews  require  a  sign,  and 
the  Greeks  seek  after  wisdom: 


-9  Luke  11.  16. 


prudence  of  the  prudent  toill  I  reject.'] — The  ap- 
plication of  this  to  the  subject  in  hand  is  this : 
The  Lord  has  been  wont  to  punish  the  arrosjance 
of  those  who,  depending  on  their  own  judgment, 
think  to  be  leaders  to  themselves  and  others; 
and  if  this  happened  among  a  people  whose  wis- 
dom the  other  nations  had  occasion  to  admire, 
what  will  become  of  others? — Calvin. 

20.  "Where  is  the  wise— Without  designing 
to  quote  these  words  as  having  an  original  refer- 
ence to  the  subject  under  consideration,  Paul 
uses  them  as  any  man  does  language  where  he 
finds  words  with  which  he  or  his  readers  are 
familiar,  that  will  convey  his  meaning.  A  man 
familiar  with  the  Bible  will,  naturally,  oflen 
make  use  of  Scripture  expressions  in  conveying 
his  ideas. — Barnes.  Scribe— Literally,  "man 
of  letters,"  "  Scripture  man,"  a  class  of  Jews 
devoted  to  the  study  of  the  Scriptures. — Beet. 
As  the  apostle  advances,  his  mind  recognizes 
that  the  Jewish  parallels  to  the  sopTioi  and  philo- 
sojjhs  of  the  heathen  world,  namely,  the  scribes, 
must  be  included  in  the  same  humiliation.  He 
deals  mainly  with  Greek  philosophers,  because 
Corinth  is  a  Greek  city.—  Whedon.  The  dis- 
puter— Refers,  probably,  to  Greek  men  of  learn- 
ing, among  whom  discussion  had  a  large  place. 
Of  this  -world— This  arje,  (see  Rom.  12.  2,)  the 
complex  realm  of  things  around  us,  except  so  far 
as  it  submits  to  Christ,  looked  upon  as  existing 
in  time,  and  for  a  time.  The  unsaved  are  "  sons 
of  this  age,"  (Luke  18.  8 ;  20.  34,)  for  all  they  have 
and  are  belong  to  this  present  life.  Contrast "  the 
coming  age."  Luke  16.  30;  Eph.  2.  7;  Heb.  6.  5. 
—Beet.  Hath  not  God  made  foolish— Shown 
by  the  plan  of  salvation,  through  the  Gospel,  the 
utter  folly  of  all  earthly  attempts  at  making  men 
fit  for  heaven.  The  wisdom  of  the  world— 
The  best  knowledge  possessed  by  those  who 
belong  to  the  world  around,  looked  upon  as  a 
practical  guide  of  life. — Beet. 

21.  After  that  [Rev.Ver.,  seeing  that]  in  the 
wisdom  of  G-od — ^'■Amid  the  wisdan  of  God,''^ 

lis 


Kevised  Version. 


20  Where  is  the  wise  ?  where  is  the 
scribe  ?  where  is  the  disputer  of  this 
'  world  ?  hath  not  God  made  foolish 

21  the  wisdom  of  the  world  ?  For  seeing 
that  in  the  wisdom  of  God  the  world 
through  its  wisdom  knew  not  God, 
it  was  God's  good  pleasure  through 
the  foolishness  of  the  *  preaching  to 

22  save  them  that  believe.  Seeing  that 
Jews  ask  for  signs,  and  Greeks  seek 


'  Or,  age. ^  Gr.  thing  preached. 


surrounded  by  the  works  of  creation,  all  which, 
from  the  little  flowers  under  our  feet  to  the  great 
orbs  of  heaven,  are  embodiments  and  witnesses 
of  the  wisdom  of  God.— Beet.  The  world  by- 
wisdom — The  apostle  ironically  styles  things  as 
the  world  styles  them.  By  a  similar  irony  the 
apostle  asserts  that  since  -wisdom  failed  to  know 
God,  God  accomplished  the  result  by  a.  foolish- 
ness.—  Whedon.  Knew  not  God— They  knew 
him  confusedly,  but  not  distinctly:  they  knew 
in  general  that  a  God  there  was,  but  knew  not 
particularly  who  the  true  God  was ;  they  knew 
him  notionally,  but  not  practically;  their  knowl- 
edge had  no  influence  upon  their  hearts  or  lives ; 
they  knew  him  as  essentially  considered  in  him- 
self, but  knew  him  not  relatively,  as  considered 
in  Christ ;  they  knew  not  Immanuel,  God  with 
us,  and  becoming  a  Mediator  for  us ;  him  they 
did  not  know. — Burhitt.  Notice  the  double 
failure  of  human  wisdom.  It  was  unable  to  read 
God's  name  as  written  in  nature,  and  pronounced 
that  to  be  foolishness  which  he  chose  as  the  in- 
strument of  salvation. — Beet.  It  pleased  God 
[Rev.Ver.,  It  ivas  God'' s  good  pleasure.]— Ix,  indi- 
cates here,  not  so  much  the  freedom  or  pure 
favor,  from  which  the  resolve  proceeded,  as  the 
suitableness  of  his  proceeding  to  the  end  con- 
templated, or  to  the  circumstances  of  the  case. 
—Aline/.  By  the  foolishness  of  preaching— 
The  foolishness  of  preaching  means,  the  preach- 
ing of  foolishness,  that  is,  the  cross.— Bodge. 
Just  so  Samson's  weapon  (Judg.  15)  proclaimed, 
by  its  ludicrous  insufficiency,  the  infinite  power 
of  the  Spirit  of  God.— Beet.  To  save— God 
saves  men  through  the  blood  of  Christ,  a  plan 
which  unregenerate  wisdom  never  fails  to  ridi- 
cule as  folly.  Believe— By  unbelief  man  lost 
God ;  by  faith  he  recovers  God. —  Whedon. 

22.  The  Jews  reqviire  a  sign  [Rev.  Ver., 
Seeing  that  Jews  ask  for  signs.] — See  Matt.  12.  38 ; 
16.  1;  Luke  11;  John  2.  18;  6.  30.  The  sign 
required  was  not  a  mere  miracle,  but  some  token 
from  heaven,  substantiating  the  word  preached. 


April  20,  18S4. 


LESSON  III. 


1  Cor.  1.  lV-31, 


Authorized  Version. 

23  But  we  preach  Christ  crucified, 
unto  tlie  '"Jews  a  stuinlilingblock,  aud 
unto  the  Greeiis  foolishness; 

24  But  uuto  them  which  are  called, 
both  Jews  and  Greeks,  Clirist  "  tlie 
power  of  God,  and  the  '^\■isdom  of  God. 

25  Because  "tlie    foolishness  of  God 


14;  Mstl.    11.   r.. 


—Alford.  Aecustomeil,  under  their  dispensation, 
to  luimcles,  the  Jews  prescribed  si^rns.  Christ, 
indeed,  worked  miracles— wiis  himself  a  miracle; 
but  they  demanded  that  he  should  come  in  Mes- 
sianic glory,  renew  the  earth,  and  give  to  them 
its  supremacy.  That  is,  they  required  at  iiis  first 
coming  the  manifestations  of  his  second  coming. 
But  as,  instead  of  the  tlirone  he  received  the 
cross,  this  became  to  them  a  stuinbrintr-block. — 
Whedon.  Greeks  seek  after  wisdom — They 
demanded,  as  proof  that  Christ  was  worthy  to  be 
their  teacher,  that  he  should  expound  the  mys- 
teries of  being,  and  reveal  the  great  principles 
underlying  the  phenomena  around. — But.  As  to 
the  Jew  in  iracle  was  the  route  to  tnith  and  God, 
80  to  the  Greek  philosophy,  demonstration,  start- 
ing from  intuition  and  winding  through  logic, 
was  the  sole  guide  and  test. —  ]V7if'lon. 

23.  "We  preach  Clirist  crucified  —  The 
central  thouglit  of  the  apo.stle's  preacliing  was 
the  cross  of  Christ.  lie  did  not  dwell  upon 
Jesus  as  an  example  in  character,  or  Jesus  as  a 
teacher  of  truth,  but  he  proclaimed  as  the  key- 
stone of  the  arch  of  doctrine  the  atonement,  or 
man  reconciled  with  God  through  the  death  of 
Jesus  Christ  on  the  cross*.  And  that  which 
Paul  made  the  center  of  his  teaching  we  should 
make  the  center  of  ours.  Unto  the  Jews  a 
Bt\imbling-block  —  The  Jews  looked  for  a 
Christ,  for  the  word  Christ  is  Messiah  in  He- 
brew, and  the  coming  of  the  Messiali  was  the 
consolation  of  Israel.  But  they  did  7iot  look 
for  a  crucified  Christ ;  rather  for  a  royal,  impe- 
rial personage,  who  was  to  break  the  yoke  of 
Rome,  and  make  Jerusalem  the  capital  of  the 
world.  When,  therefore,  they  he.ird  of  the 
cross,  it  was  indeed  a  stumbling-block  to  them, 
since  at  once  it  made  all  their  visions  of  tem- 
poral glory  fall  to  the  ground.  They  were  not 
prepared  to  accept  this  view  of  a  Kedcemer, 
and  hence  rejected  Jesus.  Unto  the  Greeks 
foolishness— The  Greeks  were  the  peojilo  of 
cultured  and  worldly  knowledge.  They  saw 
no  beauty  in  the  idea  of  a  crucified  Saviour. 
They  judged  the  plan  of  salvation  by  the 
standards  of  human  wisdom,  and  called  it  fol- 


Bevised  Version. 

23  after  wisdom:  hut  we  preach  'Christ 
crucified,  unto  Jews  a  stumiding- 
block,  and  unto  Gentiles  foolishness; 

24  but  unto  *  them  that  are  called,  both 
Jews  and  Greeks,  Christ  the  power 
of   God,    and   the    wisdom  of   God. 

25  Because    tlie    foolishness  of   God    is 


»  Or,  a  Meitiah.- 


,  theif  calltd  theimetrea. 


ly.     Even  so  do  many  of  the  learned  ones  of 
earth  now. 

24.  Unto  them  which  are  called— Greek, 
"The  called  theiuselvcs."  While  all  men  have 
been  called,  they  who  were  iniiided  to  i)licy  re- 
ceived the  name  of  "called  ones." — CltiM/,1  of 
Alexandria.  Both  Jews  and  Greeks — Both 
called  by  the  same  voice,  and  receiving  salva- 
tion upon  the  same  terms.  Christ — Tlie  repe- 
tition of  Christ  gives  solemnity,  at  the  samo 
time  that  it  concentrates  the  power  and  wisdom 
in  the  person  of  Christ,  as  if  it  had  been  said, 
Clirist,  even  in  his  humiliation  unto  death,  the 
power  of  God  and  wisdom  of  God.— Al/ord. 
The  power  ofQod—C/irid  is  God'' s  power  be- 
cause through  the  objective  and  historic  birth 
and  death  of  Jesus,  and  through  inward  sub- 
jective spiritual  union  with  him,  God  stretched 
out  and  stretches  out  his  mighty  arm  to  rescue 
those  who  6bey  the  divine  summons.  Similarly 
"  the  word  of  the  cross  is  the  power  of  God," 
(verse  18;  Kom.  1.  16,)  for  throuirh  the  word 
the  power  operates.— .ff(¥i!.  The  wisdom  of 
God—"  The  called  ones,"  who  have  accepted 
Christ,  enjoy  the  insight  of  faith,  have  their 
spiritual  intelligence  quickened,  and  can  see 
wi<dom  in  the  redemption  through  the  cross 
where  others  can  only  see  folly.  So  the  ancient 
astronomer,  who  held  to  the  view  that  the  earth 
was  the  center  of  the  universe,  said  :  "  The  stars 
and  the  planets  are  in  disorder.  If  God  had 
consulted  me,  I  could  have  shown  him  a  better 
plan  for  the  arrangement  of  the  heavenly  bod- 
ies." But  when  the  observer  gets  at  the  true  laws 
of  the  solar  system,  with  the  sun  jis  its  center, 
he  sees  earth  and  all  the  planets  moving  in  per- 
fect order. 

25.  The  foolishness  of  God— The  .ipostle 
is  evidently  here  speaking  from  a  human  point 
of  view,  and  implies  merely  that  which  appears 
foolishness  in  God.  He  here  has  in  mind  God's 
dealings  with  men  in  the  Gospel,  such  as  the 
procuring  of  salvation  through  the  crucifi.xion  of 
Christ,  and  other  things  connected  therewith, 
wliich,  in  the  judgment  of  self-styled  wise  men 
of  this  world,  who  measure  every  thing  by  tho 

119 


1  Cor.  1.  17-31. 


LESSON  III. 


Second  Quajiteb. 


Authorized  Version. 

is  wiser  thau  men  ;  and  the  weakness  of 
God  is  stronger  than  men. 

26  For  ye  see  your  calling,  brethren, 
how  that  '*not  many  wise  men  after  the 
flesh,  not  many  mighty,  not  many  noble, 
are  called: 

27  But  '^God  hath  chosen  the  foolish 
things  of  the  world  to  confound  the 
wise ;    and-  God   hath   chosen  the  weak 


mea.sui-e  of  tlieir  fancied  wisdom,  appeared  con- 
trary to  reason. — Kling.  Is  wiser  than  men 
— Surpasses  in  wisdom  not  only  all  which  they 
call  by  that  name,  but  ?»«»,  all  possible  wisdom 
of  mankind. — Alfonl.  The  weakness  of  God 
— The  tilings  of  his  appointment  wliieh  appear 
weak  and  insufficient  to  accomplish  the  end. — 
Barnes.  Is  stronger  than  men  — Not  only 
surpasses  in  miglit  all  which  they  think  jMwer- 
fvl,  but  men  themselves,  all  human  might  what- 
soever.—^4//br<Z.  The  means  chosen  by  one 
wiser  than  ourselves  often  appear  to  us  foolish, 
simply  because  our  ignorance  prevents  us  from 
seeing  their  suitability.  Therefore,  if  we  admit 
God's  superior  wisdom  we  shall  not  be  sur- 
prised that  he  uses  means  wliich  to  us  seem 
foolish.  Nor  need  we  be  surprised  that  his 
instruments  seem  to  us,  and  in  themselves  are, 
weal-.  For,  in  the  hands  of  the  Almighty,  the 
weakest  instruments  are  capable  of  producing 
results  far  surpassing  all  that  man  can  do. — 
Beet. 

26.  Ye  see  [Rev.  Ver.,  5«AoM.]— Rather,  in 
the  imperative.  Behold.,  contonplate  your  calling. 
Your  calling — God's  calling  of  you  into  the 
kingdom  of  Christ,  implying  your  acceptance 
and  all  its  blessed  results.  —  Whedon.  Not 
many — These  words  imply  that  some  of  the 
early  Christians  were  men  of  education  and  in- 
fluence ;  an  interesting  coincidence  with  Rom. 
IG.  23  ;  Acts  18.  8  ;  13.  12  ;  22.  Z.—Beet.  "Wise 
men  after  the  flesh — He  means  in  that  wisdom 
which  may  be  acquired  by  human  diligence 
without  the  teaching  of  the  Holy  Spirit. — Estius. 
What  was  true  in  Corinth  was  true  on  a  larger 
scale  in  the  whole  Roman  world.  The  sages  of 
the  age  of  Tacitus,  Seneca,  Pliny,  and  hundreds 
of  lesser  literati  and  philosophers,  deemed  Chris- 
tianity unentitled  to  investigation.  And  yet, 
according  to  the  skeptical  historian  Lecky,  and 
others  of  the  same  school,  the  true  cause  of  the 
trium]ih  of  Christianity  in  the  Roman  Empire 
was  not  miracles,  but  the  obvious  superiority  of 
Cliristianity  over  all  rival  systems  of  religion. — 
Whedon.  Not  many  mighty — The  ancient 
120 


Revised  Version. 

wiser  tliau  men;   and  the  weakness 
of  God  is  stronger  than  men. 

26  For 'behold  your  calling,  brethren, 
how  that  not  many  wise  after  the 
flesh,    not   many  mighty,    not   many 

27  noble,  ^  are  called:  but  God  chose  the 
foolish  things  of  the  world,  that  he 
might  put  to  shame  them  that  are 
wise,   and  God  chose  the  weak  thins^s 


s  Or,  have  part  ther 


Christians  were  for  the  most  part  slaves  and 
men  of  low  station,  the  whole  history  of  the 
expansion  of  the  Church  is  in  reality  a  pro- 
gressive victory  of  the  ignorant  over  the  learned, 
the  lowly  over  the  lofty,  until  the  emperor  him- 
self laid  down  his  crown  before  the  cross  «of 
Christ. — Olshausen.  Not  many  noble — An- 
cient Corinth  was  celebrated  tor  its  brilliant, 
high-born,  old  nobility.  Its  great,  ancient  fam- 
ilies, now  e.xtinct,  were  instances  how  transient 
are  all  earthly  grandeurs.  But  of  the  new  and 
rather  vulgar  aristocracy  of  modern  Corinth, 
restored  from  the  conflagration  inflicted  by 
Mummius,  probably  few  deigned  to  enter  the 
house  of  Justus,  near  the  synagogue,  where 
Paul  held  forth  the  foolishness  of  preaching  to 
busy  Corinth.  —  Whedon.  Are  called— They 
were  called,  indeed  ;  but  they  never  by  faith  be- 
came the  called  They  were  called  to  repent- 
ance and  faith ;  but  never  were  tlie  called,  upon 
repentance  and  faith,  to  be  saints.  — Whedon. 

He  doth  not  say  not  any,  but  not  many,  lest  the 
world  should  think  that  Christians  were  deceived 
through  their  simplicity  and  weakness  ;  one  rich 
Joseph  of  Arimathea,  one  honorable  Nicodemus, 
one  Crispus,  a  ruler  of  the  synagogue,  but  not 
many  men  of  might  and  power.— JSw/citt. 

27.  God  hath  chosen — It  is  a  divine  revo- 
lution, and  we  have  the  divme  honor  of  being 
its  instruments  chosen  of  God.  —  Whedon. 
Foolish  things — The  Greek  neuter,  foolish 
things,  suggested  hereby  similar  words  in  verse 
25,  looks  at  the  objects  without  considering 
whether  or  not  they  are  personal.  It  refers 
frequently  to  what  are  in  fiict  persons.  So  Luke 
1.  35,  "  the  holy  things  ;  "  Gal.  3.  22 ;  John 
6.  ■m.—Beet.  Of  the  world— Of  (belonging  to) 
the  world  ;  not  in  the  eyes  of  the  world,  which 
would  not  fit  the  sense,  for  they  were  not  only 
seemingly  but  really  foolish,  when  God  chose 
them. — Alford.  The  weak  things — The  re- 
ception of  the  Gospel  chiefly  by  the  lower 
classes  (verse  2G)  rose  from  its  very  nature.  It 
is  good  news  of  a  deliverer,  and  would  be  ac- 


April  20,  1884. 


LESSON  III. 


1  Cor.  1.  17-31. 


Authoi-ized  Version. 

things  of  the    world    to   confound   tlie 
things  which  are  niij^hty; 

28  And  base  thinj^s  of  tho  worhl,  and 
things  which  are  clespised,  hatli  God 
chosen,  yeii,  and  '"things  whicii  arc- 
not,  '•  to  bring  to  nought  things  tliat 
are: 

29  Tliat  no  flosh  should  gU)ry  in  his 
presence. 

30  But  of  him  are  ye  in  Christ  Je'sus, 
wlio  of  God    is  made   unto    us  wistioni, 


'Chop.  J.  6. 


cept;tble  only  as  men  felt  their  need  of  n  deliv- 
erer. Hut  every  kind  of  earthly  good  tends  to 
muke  us  uneonscious  of  our  need,  and  inde- 
pendent of  divine  help.  Intellect,  education, 
rank,  and  wealth,  so  precious  when  laid  on  the 
altar  of  God,  yet,  by  promising  to  supply  of 
tlieniselves  our  need,  tend  to  keep  men  from 
accepting  the  Gospel.  Coinp.  Rom.  11.  9.  On 
the  other  hand,  misfortune  and  want  liavo  led 
many  to  cry  to  God  for  help.  In  full  view  of 
this,  God  chose  an  instrument  of  salvation  which 
he  ti>iesaw  would  appeal  witli  greatest  force  to 
men  in  hunililo  positions. — Beet. 

28.  Base  things — A  Church  composed  mainly 
of  slaves  and  lowly  people,  yet  destined  to  un- 
denuiue  and  destroy  the  organized  paganism  of 
the  liable  and  upper  classes,  supported  by  all  the 
power  of  the  sUite.  Who  would  have  thought  in 
Paul's  day  that  the  I'arthenon  at  Atliens  would 
€v>.>r  become  a  Christian  Church '  Things 
which  are  not  ...  to  bring  to  naught  — 
"  Nothings  and  nobodies."  -  So  are  they  viewed 
by  the  world ;  so  in  themselves  they  are.  Yet, 
through  the  divine  girt  which  they  have  re- 
ceived, they  are  intrinsically  and  truly  the  reali- 
ties, and  their  opponents  are  the  shams.  Nero, 
the  Roman  Empire,  Jove,  paganism,  pagan  phi- 
losophy, are  all  the  trarment';  God,  Christ,  Chris- 
tianity, the  Church,  are  alone  the  permanent 
and  the  eternal. —  Whedon.  Things  that  are 
—  Whose  exi.stence  seems  to  be  a  i>ower,  and, 
thi-refore,  a  reality.  By  choosing  as  His  iiistru- 
moiits  tilings  reckoned  to  be  nothing,  and  pass- 
ing by  things  reckoned  to  be  much,  God  made 
the  latter  to  bo  practically  nothing. — Beet.  All 
the  thiiKjs  tlutt  are,  all  the  realities  of  the  world, 
are  of  absolutely  7io  account,  unassignable,  in 
Gi">d's  spiritual  kinirdoin.— .l^'^n/. 

29.  That  no  flesh— Or,  as  it  is  in  the  more 
forcible  Greek,  thai  all  flesh  should  glory  not  in 
his  presence.  For  truly  it  is  God  on  one  side 
and  all  flesh  on  the  other  arrayed  in  each  other's 


Bevised  Version. 

of  the   world,  that  he  might  put  to 
shame    the  things  tliat    are   strong; 

28  and  the  base  things  of  the  world, 
and  the  things  that  are  despised,  did 
God  choose,  yea  'and  the  things 
that  are  not,  that  he  might  bring  to 

29  nought  the  tliiugs  that  are:  that  no 

30  flesh  should  glory  before  God.  But 
of  him  are  ye  iu  Christ  Je'sus,  who 
was  made  unto  us  wisdom  from  God, 


uncient  autliorltlei  omit  and. 


presence.  It  is  the  iutinite  reality  in  comiiarisou 
with  the  finite  unreality.  —  Whedon.  Should 
glory— It  denotes  a  rising  or  gladness  of  spirit 
which  has  always  in  view  tho  object,  e.Mternal  or 
internal,  which  called  it  forth,  and  which  is  ever 
ready  to  e.vpress  itself  in  words.  It  thus  com- 
bines the  lueaiiiugs  of  rejoice,  exult,  and  boast. — 
Beet.  In  his  presence  [Rev.  Ver.,  Before  God.\ 
— Who  watches  perishing  flesh  and  blood  lirting 
itself  uji  because  of  sometliiug  man  thinks  he 
can  do. — Beet. 

30.  But  of  him  are  ye—"  Ye  are,"  says 
the  apostle,  after  speaking  of  "things  that 
are  not"  and  of  "things  that  are,"  he  turns 
to  his  fellow  -  believers  and  says,  "  but  ye 
are."  And  whence  is  this  existence  found? 
From  him,  from  God  himself,  as  its  immediate 
origin  and  still  continuous  author. —  T.  D.  Ber- 
nard. In  Christ— See  Rom.  6.  11:  "Christ  is 
the  element  in  which  you  live  and  from  which 
you  draw  your  life." — Beet.  "Who  of  God  is 
made  unto  us  ■wisdom  [Rev.  Ver.,  Who  was 
)iiade  until  w.<  irisdom  from  Go</.]— Standing  us 
instead  of  all  earthly  wisdom,  and  raising  us 
above  it  by  being  from  God;  wisdom,  in  his 
incarnation,  in  his  life  of  obedience,  in  his  teach- 
ing, in  his  death  of  atonement,  iu  his  glorifica- 
tion and  sending  of  the  Spirit,  and  not  only 
wisdom,  but  all  that  we  can  want  to  purify  us 
from  guilt,  to  give  us  righteousness  before  God, 
to  sanctify  us  after  his  likeness. — Alford.  Hav- 
ing him  they  have  a  key  which  unlocks  the 
mysteries  of  God's  eternal  purpose  of  mercy  and 
of  the  present  life ;  and,  knowing  this  eternal 
purpose  and  the  eternal  realities,  they  are  able  to 
choose  aright  their  steps  in  life.  —  Beet.  Of 
God  [Rev.  Ver.,  From  (r'o^/.]— Emphatic  repeti- 
tion of  from  Jlitn.  He  who  gave  Christ  to  be 
the  element  of  our  life  also  gave  liiiii  to  be  in  us 
as  our  wisdom.  Bighteousness  and  sancti- 
flcation  —  liiyhteousness  and  snncti  fiat  ion  are 
closely  joined,  and  form  but  one  idea,  that  ot 
121 


1  Cor.  1.  17-31. 


LESSON  III. 


Second  Quarter. 


Authorized  Version. 

and    righteousness,    and    sanctification, 
and  redemption: 

31  That,  according  as  it  is  written, 
"  He  that  glorieth,  let  him  glory  in  the 
Lord. 


Christian  justification ;  riqTdeousness  the  nega- 
tive side  in  Christ's  justifying  work — sanctifica- 
tion the  positive,  the  hni^artingto  us  of  sanctify- 
ing gTa,ce.—Bisping.  Bedemption  —  Satisfec- 
tion  made  for  our  sin,  or  perhaps  deliverance 
from  all  evil,  and  especially  from  eternal  death, 
as  Rom.  8.  23 ;  but  I  prefer  the  other.— Aiford. 
The  general  statement  here  suggests  deliverance 
from  the  material  and  moral  evils  and  powers 
around  us,  from  death,  and  from  the  grave. — 
£eet.  As  regards  the  work  of  grace  God  sees 
nothing  but  Christ  Jesus  alone  and  altogether. 
Ife  is  made  to  us  toisdom  by  enlightening  us, 
righteomness  by  justifying  us,  sanctification  by 
purifying  us,  redemption  by  purchasing  us  into 
immortaUty.  He  justifies  as  Christ  crucified  and 
risen  without  us ;  he  sanctifies  as  Christ  crucified 
and  risen  within  us;  he  glorifies  in  virtue  of 
both,  as  Christ  enthroned  in  the  fullness  of  con- 
summate power,  and  at  length  "su.bduing  all 
things  unto  liimself." —  W.  A.  Butler. 

One  day  as  I  was  passing  into  the  field  sudden- 
ly this  sentence  fell  upon  my  soul :  "  Thy  right- 
eousness is  in  heaven;"  and  methought  I  saw, 
with  the  eyes  of  my  soul,  Jesus  Christ  at  God's 
right  hand.  There  was  my  righteousness,  so  that 
wherever  I  was,  or  whatever  I  was  doing,  God 
could  not  say  of  me,  "  he  wants  my  righteous- 
ness," for  that  was  just  before  him.  I  also  saw, 
moreover,  that  it  was  not  my  frame  of  heart  that 
made  my  righteousness  better,  nor  yet  my  bad 
frame  that  made  my  righteousness  worse,  for  my 
righteousness  was  Jesus  Christ  himself  .—J.  Bwi- 
yan. 

31.  As  it  is  -VTritten— This  is  evidently  a 
quotation  made  from  Jer.  9.  23,  24.  It  is  not 
made  literally,  but  the  apostle  has  condensed  the 
sense  of  the  prophet  into  a  few  words  and  has 
retained  essentially  his  idea. — Barnes.  He  that 
glorieth— The  whole  passage  shows  that  there 
is  no  cause  for  glorying  or  taking  pride  in  hu- 
man wisdom,  or  human  power,  or  human  rank, 
for  all  these  come  to  naught.  Yet  there  is  a 
legitimate  ground  of  glory  to  "  the  called,"  those 
who  have  accepted  the  Gospel  message.  We 
can  glory  in  Christ  Jesus  who  has  given  us  vic- 
tory over  tlie  world's  power,  a  divine  wisdom 
beyond  the  world's  knowledge,  a  rank  above  an 
emperor's.  Our  glory  is  in  Christ,  but  all  in 
122 


Revised  Version. 

*  and  righteousness  and  sanctification, 

31  and  redemption:  that,  according  as 
it  is  written.  He  that  glorieth,  let 
him  glory  in  the  Lord. 


s  Or,  both  rightei 


tificalU 


nd  redetitjitio 


Christ,  and  in  Christ  alone.  Let  him  glory  in 
the  Lord  —  On  the  one  hand  Christ  is  "set 
forth,  evidently  crucified  among  us ; "  on  the 
other  we  see  "the  heavens  opened,  and  the  Son 
of  man  standing  on  the  I'ight  haiid  of  God.'''' 
On  the  one  hand,  "  Behold  the  Man  ! "  and  the 
crownof  thorns ;  on  the  other,  "Behold  the  Man!" 
and  the  crown  of  glory,  and  the  raptures  of  an  as- 
sembled universe !  But  whether  on  the  cross  or 
on  the  throne  in  him  alike  and  in  him  alone  will 
we  glory.—  W.  A.  Butler.  The  Lord— Its  pre- 
cise reference  here  is  uncertain  and  unimportant^ 
For  to  boast  in  the  Son  is  to  boast  in  the  Father. 
Compai'e  Eom.  5. 11.  Perhaps  it  is  better  to  re- 
tain the  common  New  Testament  use ;  and  to 
suppose  that  Paul  refei-s  to  our  exultation  in  him 
"  who  has  become  to  us  wisdom." — Beet. 

Authorities  to  be  Consulted. 

See  the  Introduction  to  First  Corinthians  in 
the  commentaries  of  Alford,  Barnes,  Whedon, 
etc.,  and  Expository  Lectures  by  F.  W.  Robert- 
son. Schaff's  Apostolic  Church,  282,  285.  Far- 
rar,  chap.  xxxi.  Conybeare  and  Howson,  chap. 
XV.  Sunday  Magazine,  1869,  p.  539.  Preachers^ 
Lantern,  iii,  53.  Edmondson's  Sermons,  207. 
John  Fletcher's  Works,  vol.  vii.  Sermons,  by 
S.  Olin,  (vol.  i,  p.  255 ;)  Bishop  E.  Thomson,  on 
Preaching  Christ ;  D.  L.  Moody,  on  God's  Hu- 
man Instruments  ;  F.  Wayland,  Preparation  for 
the  Advent  of  Messiah;  C.  I.  Nitzsch,  (in  Pul- 
pit Eloquence,)  on  The  Preaching  of  Christ  Cru- 
cified ;  Archbishop  Tillotson,  on  The  Sufferings 
of  Christ  as  a  Proper  Means  of  our  Salvation ; 
H.  Bushnell,  (in  New  Life,)  The  Power  of  God 
in  Self-Sacrifice ;  C.  Spurgeon,  (Series  i,)  4,  8. 
Foster's  Cyclopedia  of  Illustrations,  [number* 
marked  with  a  star  refer  to  poetical  illustra- 
tions,] ver.  17 :  3380,  3489,  4605,  4614,  11658, 
11659;  18:  *596,  1183,  2542,  4609,  4614;  19: 
11119;  20:  11111;  21:  2434;  2622,  2635,  9128, 
9129;  23:  111732,  10019;  24:  4607;  25:  11122;. 
26:  2623;  27:  4603,  9162;  30:  7124,  7830,  9546;, 
31 :  8975. 

Practical  Thoughts. 

THE  CROSS  OF  CHRIST. 

1.  The  aim  of  Gospel  preaching  should  be  to 
hold  prominently  before  men  the  cross  of  Christ 
as  the  ground  of  man's  salvation.  Ver.  17. 


April  20,  1884. 


LESSON  III. 


1  Cor.  1.  ir-31. 


2.  The  cross  of  Christ  has  n<->  beiiuty  nor  wis- 
dom to  those  wunting:  the  insivjlit  of  faith,  which 
alone  reveals  its  glory  and  power.  Ver.  IS. 

3.  The  cross  of  Christ  brink's  to  naught  all  the 
wisdom  and  tlio  might  of  unregeuerato  man. 
Vers,  lit,  20. 

4.  The  cross  of  Christ  shows  God's  power  in 
the  fact  of  salvation,  and  God'a  wisdom  in  its 
phin.  Ver.  24. 

5.  The  cross  of  Christ  is  the  lowly  element, 
di-spised  by  the  world,  which  brings  mighty  re- 
sults to  pass.  Vers.  27,  2S. 

6.  The  cross  of  Christ  can  he  accepted  only  by 
him  who  is  willing  to  cast  aside  all  worldly  and 
self-seekmg  aims.  Vei-s.  27,  2S. 

Sermon  Ovxtline. 
BY  rf:v.  k.  p.  ketciiam.  d.d. 

LVTROnrcTioN.— 1.  Hoiv  tncct  the  rcligioris  nat- 
ure, wants,  questions,  of  men?  Answer,  Preach ! 
Ver.  1".  The  jwwer  of  the  Apostolic  Church  and  of 
the  true  Church  ever  since— on  the  human  side — 
has  been  In  preaching,  not  In  rites  or  rituahstic 
ceremonies. 

2.  miat  manner  of  preacfiing'?  The  Greek 
mind  says.  That  which  Is  characterized  by  discov- 
eries and  speculations  of  human  reason.  The 
themes  of  worldly  wisdom  by  the  methods  of  world- 
ly wisdom.  Others,  conceding  the  necessity  of  a 
divine  revelation,  stjy.  Let  our  theme  be  the  truth 
of  Christ,  but  let  It  be  discussed  In  the  aspects  and 
methods  of  human  wisdom  and  speculation.  The 
apostle  says,  Neither  the  suhjcet-mattcr  nor  the 
methods  of  worldly  wisdom  should  obtain  in  our 
preaching. 

Themk.— Intellect  In  preaching— use  and  abuse  of 
it,  or,  more  deflnitely,  The  exclusion  of  human 


wisdom  from  our  preaching.    A.  Grounds  of  this. 
B.  Extent. 

A.  (iroumls.—'i.  Human  speculations  do  not  com- 
pass the  realities.  Men  In  evident  Ignorance  must 
have  supernatural  revelation,  and  In  evident  sin 
nmst  have  supernatural  atonement.  The  man  who 
in  health  of  bf)dy  and  blindness  of  mind  said,  "  I 
have  In  the  years  past  thought  the  subject  over  long 
and  carefully,  and  I  have  come  to  the  decision  de- 
liberately that  I  have  no  need  of  Jesus  Christ  as  a 
Saviour  In  the  sense  you  preach,"  two  weeks  later, 
in  the  enllghteimient  of  sudden  sickness  and  dnaih, 
could  only  wliisi)er  In  dismay,  "  Who  will  carry  ine 
over  the  river?"  L'ntll  the  iriitli  of  Christ  api)far 
It  is  the  unanswered  ((uestlon  of  the  ages.  Who,  as 
to  Information  or  ixiwer,  will  carry  us  over  the 
emergencies  of  sin  and  sorrow  and  death? 

2.  But  may  we  not  present  (iospel  truth  In  the 
forms  and  aspects,  and  by  the  methods  of,  human 
\vlsdom?  Only  as,  In  the  most  absolute  sense,  sub- 
ordinate and  contributive  to  the  power  of  the  Holy 
Ghost.  Chap.  2.  4,  5. 

This  leads  to 

B.  The  extent  of  this  e.xcluslon.— 1.  Christ  cruel- 
fled  the  central  theme  of  all  truth,  but  not  neces- 
sarily the  formal  and  exact  theme  of  every  sermon. 
We  may,  through  subordinate  themes,  preach  up  to 
this  as  a  culmination,  and  down  from  it  to  practical 
experience. 

2.  Nor,  In  excluding  presumption  of  Intellect,  are 
we  to  preach  in  contempt  and  neglect  of  Intellect. 
Not  In  Ignorance  or  Indolence,  nor  in  weakness  of 
demonstration,  did  Paul  preach,  or  expect  others 
to. 

AVe  are  to  preach  In  Intelligence,  wisdom,  dili- 
gent mental  preparations,  and  in  that  reason  which 
at  the  proper  point  demands  humility  and  faith  and 
"the  abnegation  of  reason." 

The  humble  can :  1.  Know  the  truth.  Ver.  26. 
2.  Teach  the  truth.  Vers.  27,  28. 


A.  D. 57J 


'  LESSON  IV. 

Abstixexce  for  the  Sake  of  Others. — 1  Cor.  8.  1-13. 


[April  27. 


GOLDE.V  TEXT.— If  meot  make  my  brother  to  ofTend,  I  will  eat  no  flesh  while  the  world 

standeth.— icOR.  8.  13. 

Time.— A.  P.  .57.    See  on  Lesson  III. 

Connecting  Links.— See  on  last  lesson,  topic  No.  3. 

iNTRODrcTioN.  The  hlol-meats.— When  the  heathens  olTered  sacrifices  of  such  animals  as  were  fit  for 
fwd.  a  part  of  the  carcass  was  burnt  on  the  altar,  a  part  was  given  to  the  priest,  and  on  the  remainder 
the  offerers  feasted  with  their  friends,  either  In  the  idol's  temple,  or  at  home.  Sometimes,  also,  a  part 
was  sent  as  a  present  to  such  as  they  wished  to  oblige  ;  and  if  the  sacrifice  was  large,  a  part  of  It  was 
sold  In  the  public  market.— Markni{jht.  The  eating  of  these  portions  of  the  Idol-meats  was  forbidden 
by  the  apostles  and  elders  assembled  at  Jeru.siilem.  Acts  15.  29;  21.  25.  That  Paul,  in  the  whole  of  this 
passage,  makes  no  allusion  to  that  decree,  but  deals  with  the  question  on  its  own  merits,  probably  is  to 
be  traced  to  his  wish  to  establish  his  position  as  an  Indeiwndent  apostle,  endowed  with  God's  Holy  Spirit 
sufficiently  himself  to  regulate  such  matters.  But  It  also  shows  how  little  such  decisions  were  at  that 
time  rcoardcd  as  lastinyly  bindinu  <ni  the  ivholc  Church :  and  how  fully  competent  it  was,  even  durhig 
123 


1  CoK.  8.  1-13. 


LESSON  IV. 


Secont)  Quarter. 


the  lifetime  of  the  apostles,  to  Christians  to  open  and  question,  on  Its  own  merits,  a  matter  which  they 
had,  for  a  special  purpose,  once  already  decided.— .4(/o»-d.  In  his  theoretic  conirictions  Paul,  as  we  shall 
see,  sides  with  the  liberals.  But  he  rebukes  their  reckless  application  of  these  principles,  and  also  that 
pride  of  knowledge  which  they  manifested ;  and  for  the  regulation  of  their  conduct  in  this  case  he 
enjoins  the  exercise  of  a  self-denying  love,  that  subordinated  the  use  of  its  liberty  to  a  regai-d  for  weak 
bretkren,  and  gladly  renounced  its  rights  in  order  to  avoid  all  occasions  for  scandal.— iTIiHy. 


Authorized  Version. 

1  Now  'iis  toucliiiig  things  oftered 
unto  idols,  we  know  t!i;\t  we  :\11  have 
^kno^vledge.  Knowledge  pulieth  up, 
but  charity  edilieth. 

2  And  Mf  any  man  think  that  he 
knoweth  any  thing,  he  knoweth  nothing 
vet  as  he  «>ught  to  know. 


-a  Roai. 


1.,  Touching  things  oflfered  unto  idols 
[Eev.  \&[., Concerning  things  sacH/iced  to  idolx.] 
— See  Introduction  above.  "We  know — We  ad- 
mit ;  we  cannot  dispute ;  it  is  so  plain  a  ca.se  that 
no  one  can  be  ignorant  on  this  point.  Probably 
these  are  the  words  of  the  Coriutliians,  and  per- 
haps they  were  contained  in  the  letter  which  was 
sent  to  Paul. — £arnes.  "We  all  have  knowledge 
— It  is  manifest  from  verses  4-6,  which  are  said 
in  the  widest  possible  reference  to  the  faith  of  all 
Christians,  that  all  Christians  must  be  intended 
here  also.  But  then  (verse  7)  he  says,  "  there  is 
not  in  all  men  this  knoul<:Jge,^^  obviously  point- 
ing at  the  weak  Christian  brother ;  and  how  are 
the  two  to  be  reconciled  i  By  taking,  I  believe, 
the  common-sense  view  of  two  such  statements, 
which  would  be,  in  ordinary  preaching  or  writ- 
ing that  the  first  was  said  of  what  is  firo/issed 
and  coii/<:SStJ ;  the  second  of  what  is  arf«ai/yrt«</ 
practicaUy  afprfhen^leJ  by  each  man. — Alford. 
Knowledge  puffeth.  up — Mere  knoicledge  in 
this  case  is  not  a  safe  guide  ;  its  eflect  may  be  to 
pulf  up,  to  fill  with  pride  and  self-sufficiency, 
and  to  lead  you  asti-ay.  Charity^  or  love,  as  well 
as  knowledge,  should  be  allowed  to  come  in  as  a 
guide  in  such  cases,  and  will  be  a  safer  guide 
than  mere  knowledge. — Marnes.  An  unloving 
knoicledge,  even  where  it  is  real  knowledge,  often 
results  in  haughty  assumption  and  in  scorn  of 
humbler  minds.  Knowing  perfectly  the  noth- 
mgness  of  idols,  the  proud  believer  might  be 
reckless  of  the  difficulties  and  daugei-s  of  feeble 
minds. —  Whedon .  Charity  [Rev.  Ver. ,  love.]— 
An  unfortunate  rendering  of  the  Greek  for  love. 
Paul  affirms  that  it  is  love,  mi.xed  with  knoicl- 
edge. which  perfects  l-noicledffe  into  true  wisdom. 
Charity  edifieth  —  Love,  by  its  own  nature, 
prompts  us  to  use  our  powei-s  for  the  good  of 
otliers,  and  especi.illy  their  highest  good,  that  is, 
the  development  of  their  spiritual  life.  It  is, 
124 


Revised  Version. 

§  Now  concerning  tilings  sacrificed  to 
idols:  AVe  know  that  we  all  have 
knowledge.     Knowledge  puflfeth  up, 

2  but  love  '  edilieth.  If  any  man  think- 
eth  that  he  knoweth  any  thing,  he 
knoweth  not  vet  as  he  ought  to  know; 


.  buildith  up. 


therefore,  better  than  knowledge. — Beet.  The 
thought  and  expression  in  edijieth  is  altogether 
pecuhar  to  Paul's  mode  of  looking  at  and  speak- 
ing of  things.  The  whole  Christian  life  is  con- 
templated by  him  as  a  building  resting  on  the 
one  foundation,  Jesus  Christ — a  figure  which 
finds  a  point  of  connection  with  our  Lord's 
statement  concerning  the  houses  built  on  the 
rock  and  in  the  sand.  The  edification  here 
meant  combines  the  theoretical  and  practical  ele- 
ments, and  comprises  every  thing  which  serves 
to  advance  the  Christian  life. — Seander. 

The  understanding  does  not  redeem  the  heart, 
for  then  were  the  learned  the  converted.  Reason 
cannot  give  man  regeneration,  though  it  can  make 
him  proud,  and  lead  him  into  wrong  paths.  Rea- 
son is  not  the  redeemer  of  men,  but  Jesus  Christ, 
the  crucified  one.— JL.  Caspeis. 

2.  If  any  man — Destitute  of  this  love,  and 
with  knowledge  alone.  Think  that  he  know- 
eth.— The  case  supposed  is  the  only  one  which 
can  occur  where  love  is  absent  and  conceit  pres- 
ent; a  man  can  then  onli/  think  he  knows,  no  real 
knoicledge  being  accessible  without  humility  and 
love. — Alford.  Knoweth  any  thing— Thinks 
that  what  he  knows  is  something  of  intrinsic 
value. — Beef.  He  knoweth  nothing  [Eev.  Ver., 
7iot  yet.] — He  that  knows  every  thing  with  his 
brain,  but  nothing  with  his  heart,  fails  of  true 
wisdom.  Satan  is  the  model  of  intellect  without 
loye.—  Whtdon.  All  knowledge  whicli  does  not 
teach  us  that  even  the  highest  knowledge  cannot 
of  itself  bless,  is  defective  even  as  knowledge. — 
Beet.  As  he  ought  to  know — If  any  one  is 
conceited  of  his  knowledge,  is  so  vain  and  proud 
and  self-confident  that  he  is  led  to  despise  oth- 
ers and  to  disregard  their  true  interests,  he  has 
not  yet  learned  the  very  first  elements  of  true 
knowledge  as  he  ought  to  learn  them.     True 


April  27,  1884. 


LESSON  IV. 


1  Cor.  8.  1-13. 


Authorized  Veraion. 

8  But  if  any  man  love  God,  *the 
same  is  known  of  him. 

4  As  concerning,'  therefore  the  eating 
of  those  tilings  that  are  offered  in  sacri- 
fice unto  idols,  we  know  that  '  an  idol 
18  nothing  in  tiie  world,  '  and  that  there 
is  none  other  God  but  one. 

5  For  tliough  tlioru  be  that '  are  called 
gods,  whether  in  heaven  or  in  earth, 
(as  there  be  gods  many,  and  lords 
many,) 

6  But  *  to  us  there  in  but  one  God,  the 


«Ejlod.  ».  \i;  N«h.  1.  1;    M«tt.  1. -ja ;  Gal.  4.  9;  4Tim.J.  ID. 

— •  lu.  41.  S4. «  Dcul.  4.  a9  :  I«m.  44.  ». 1  John  l«.  M. 

Mai.  i.  lu  ;  Eph.  4.  6. 


knowledge  will  make  u-s  humble,  modest,  and 
kind  to  others.  It  will  not  pufi"  u.s  up,  and  it 
will  not  lejid  us  to  overlook  the  real  liappine.-is 
of  others. — Jiarnes. 

3.  If  any  man  love  God  .  .  .  known  of 
him— We  are  ignorant  of  mucli  that  coueern.s  us. 
But,  if  we  love  God,  hLs  infinite  intelligence, 
•which  comprehends  fully  our  nature,  our  weak- 
ness, our  circumstances,  and  our  needs,  is  at 
work  for  us,  watching  us  with  ceaseless  vigi- 
lance, and  choosing  for  us  whatever  is  best. 
And,  that  God  knows  us,  is  a  pledge  that  his 
purposes  about  us  will  not  fail.  Thas,  love, 
whether  we  know  much  or  little,  places  us  un- 
der protection  and  guidance  of  the  infinite 
knowledge  of  God. — litet. 

4.  Concerning  the  eating— Some  Christians 
thought  that  eating  the  meat  which  had  been 
presented  at  the  idol-altars  was  giving  counte- 
nance to  idolatry.  Others,  equally  sincere,  and 
more  enlightened,  said,  "the  idol  is  nothing; 
the  meat  is  like  other  meat,  and  we  have  a  ri<rht 
to  eat  it."  An  idol  is  nothing  in  the  world 
[Rev.  Ver.,  i\b  idol  is  any  thimj  in  the  world.}— 
That  the  idols  of  the  heathens  (meaning,  not 
strictly  the  images,  but  the  persons  represented 
by  them)  have  no  existence  in  the  world.  That 
they  who  worship  idols  wor.ship  devils,  the  apos- 
tle himself  asserts,  (chap.  10.  20 ;)  but  that  is 
no  contradiction  to  the  present  sentence,  which 
asserts  that  the  deities  imagined  by  them,  Ju- 
piter, Apollo,  etc.,  have  absolutely  no  existence. 
Of  that  subtle  power  which,  under  the  guise 
of  these,  deluded  the  nations,  he  here  says 
nothing. — AlJ'ord.  An  idol  is  a  nothing  in  the 
world,  expresses  the  true,  contemptuous  idea 
of  Paul,  both  as  a  Jew  and  a  Christian.  But 
the  more  exact  verbal  rendering  preserves  more 
clearly  Paul's  antitliesw:  There  is  no  viol- 
god  in   the  world,   none   other  God   b>it    one. — 

Whedon.    None  other  Ood  but  one  [He  v. 


Revised  Version. 

3  but  if  any  man  loveth  God,  the  same 

4  is  known  of  him.  Concerning  there- 
fore the  eating  of  things  sacrificed  to 
idols,  we  know  that  no  idol  is  any 
thing  in  the  world,  and  that  there  is 

5  no  God  but  one.  For  though  there  be 
that  are  call  gods,  wliether  in  iieavea 
or  on  earth ;  as  there  are  gods  many, 

G  and  lords  many  ;     yet  to  us  there  is 


Ver.,  Xo  God  but  one.] — The  great  principle 
wliich  Judaism  asserted  against  nearly  all  the 
world,  that  of  the  essential  unity  and  spiritual- 
ity of  God. 

5.  There  be — In  men's  estimation  and  wor- 
ship. That  are  called  gods—"  So-called  gods," 
conceptions  to  wliicli  tlie  name  god  is  given. 
The  fancy  of  the  Greeks  peopled  with  deities 
the  heaven,  visible  and  invisible,  and  the  mount- 
ains, woods,  and  rivers  of  eai-th. — Iket.  In 
heaven  or  in  earth— Chrysostom  says,  that  in, 
heaven  means  the  sun  and  stars,  worshiped  by 
Persians  and  others  ;  on  earth,  the  gods  and 
demigods  in  human  form,  as  in  tlie  Greek  my- 
thology.—  Whedon.  Gods  many  and  lords 
many — That  gods  many  and  lords  many  refers 
only  to  the  subjective  thouglit  of  the  heathen, 
is  proved  by  tlie  express  statement  of  verse  4, 
and  by  the  subjective  reference,  "  to  us,"  in 
verse  6.  Of  the  objective  and  superhuman  and 
infernal  basis  and  source  of  idolatry,  (sec  chap. 
10.  20.)  there  is  no  hint  here.  In  the  thought 
and  life  of  the  heathens  the  gods  many  and 
lords  many  were,  and  are,  a  terrible  reality. — 
Beet. 

6.  But  to  us — Before  Paul  advises  his  read- 
ers to  abstain  in  certain  cases  from  meat  ollered 
to  idols,  in  order  to  show  that  his  advice  is  not 
prompted  by  latent  suspicion  of  the  reality  of 
their  power,  he  proclaims  the  great  truth,  de- 
structive of  all  idolatry,  that  there  is  one  God ; 
and  the  great  Christian  truth  that  this  one  God 
operates  and  rules  through  the  one  Master,  Je- 
sus Christ.  —  Beet.  One  God,  the  Father — 
Father  here  used  not  of  his  divine  paternity  of 
us,  but  in  relation  to  the  Son.  God,  therefore, 
is  not  here  so  styled  God  as  to  exclude  Christ 
from  the  Godhead,  any  more  than  Christ  is 
styled  Lord  to  exclude  God  from  the  Lordship. 
One  is  distinctly  God,  and  the  other  Lord,  yet 
both  are  both  God  and  Lord.  —  Whedon.     Of 

125 


1  Cor.  8.  1-13. 


LESSON  IV. 


Second  Quarter. 


Authorized  Version. 

Father,  'of  whom  are  all  things,  and 
we  "iu  him;  and  "one  Lord  Je'sus 
Christ,  "by  whom  are  all  things,  and 
we  by  him. 

7  Howbeit  there  is  not  in  every  man 
that  knowledge:  for  some  with  con- 
science of  the  idol  unto  this  hour  eat  it 
as  a  thing  offered  unto  an  idol;  and 
their  conscience  being  weak  is  defiled. 

8  But  meat  commendeth  us  not  to 
God :  for  neither,  if  we  eat,  j  are  we  the 


wtLom  are  all  things— Creatures,  with  or  with- 
out reason,  as  in  Col.  1.  16 ;  John  1.  3.  What- 
ever e.Kists  has  sprung  from  our  Father. — &et 
"We  in  him — The  leading  idea  here  is,  pi-ob- 
aVjly,  that  to  God  Christians  owe  their  hopes 
and  happiness.  —  Barnes.  One  Lord  Jesus 
Christ— The  divine  mauifestion  on  earth  of  the 
hidden  Infinite  in  heaven.  Lord,  as  being  the 
Executive  of  the  divine  power  and  grace  imme- 
diately upon  us,  on  earth. —  Whedon.  Notice 
the  o?ie  God  opposed  to  ■man?/  gods,  and  one  Lord 
to  many  lords.— Alford.  By  whom  [Kev.Ver., 
Through  whom]  are  all  things — As  above.  Je- 
sus of  Nazareth,  the  anointed  King,  the  one 
Master,  whose  commands  we  obey,  is  the  one 
Agent  through  whose  activity  the  universe  was 
created  ;  and  through  whose  incarnation,  teach- 
ing, death,  and  resurrection,  in  a  special  sense, 
we  believers  are  what  we  are. — Beet. 

To  us  there  Is  but  one  Christ.  He  who  was  an- 
nounced as  the  woman's  seed ;  he  of  whom  Abel's 
sacrlflce  spoke ;  he  of  whom  Enoch  prophesied  as 
the  Aveuger ;  he  who  was  revealed  to  Abraham 
as  his  seed;  he  of  whom  Job  spoke  as  the  Re- 
deemer ;  he  of  whom  Moses  spoke  as  the  Prophet ; 
of  whose  work  the  whole  book  of  Leviticus  Is 
full ;  he  of  whom  David  sang  as  the  Sufferer,  yet 
the  King ;  he  of  whom  Isaiah  and  all  the  prophets 
sang ;  he  who  proclaimed  himself  as  come  to  seek 
the  lost;  to  whom  John  the  Baptist  pointed  as 
the  Lamb  of  God ;  who  hung  on  the  cross,  and 
died  in  anguish,  yet  rose  again,  and  ascended  on 
high ;  he  is  the  one  Christ  whom  we  recognize. 
—Bonar. 

7.  Tfot  in  every  man  [Eev.  Ver.,  in  all 
men]  that  knowledge  —  Is  not  in  them  in 
their  individual  apprehension,  though  it  is  by 
their  profession  as  Christians. — Alford.  For 
some— Converted  heathens  who  were  unable 
to  cast  away  altogether  the  deeply  inwoven 
marks  made  on  their  minds  by  the  idolatry  of 
earlier  days.  Instances  of  this  are  very  com- 
mon now  on  the  mission  field. — Beet.     "With 


Hevised  Version. 

one  God,  the  Father,  of  whom  are  all 
things,  and  we  unto  him;  and  one 
Lord,  Je'sus  Christ,  through  whom 
are  all  things,  and  we  through  him, 

7  Howbeit  in  all  men  there  is  not  that 
knowledge:  but  some,  being  used 
until  now  to  the  idol,  eat  as  o/"  a  thing 
sacrificed  to  an  idol;  and  their  con- 

8  science  being  weak  is  defiled.  But 
meat  will  not  commend  us   to   God: 


conscience  of  the  idol  [Rev.  Ver.,  Being 
used  wdil  now  to  the  idol.\ — With  conscious- 
ness, intellectual  and  moral,  that  recognizes 
it  as  an  idol  god,  and  not  a  mere  nothing. 
—  Whedon.  Unto  this  hour  [Rev.  Ver.,  Until 
nov).'\ — By  the  expression  even  until  now,  it  is 
shown  that  these  weak  ones  must  have  belonged 
to  the  Gentile  part  of  the  Corinthian  Church,  to 
those  who  had  once,  before  their  conversion, 
held  these  idols  to  be  veritable  gods.  Had  they 
been  Jeivish  converts  it  would  not  have  been 
consciousness  of  the  idol  which  would  have 
troubled,  but  apparent  violation  of  the  Mosaic 
law. — Alford.  Eat  it  as  a  thing  offered  [Rev. 
Ver.,  sacrificed]  unto  an  idol— Owing  to  their 
former  contact  with  idolatry,  they  look  upon 
the  meat,  while  eating  it,  as  an  idol  sacrifice. 
To  those  wlio  know  that  idols  do  not  exist,  it 
is  but  common  iwasX.— Beet.  Being  weak — 
Still  under  the  power  of  old  pagan  association  of 
thought.  Defiled- Induced  by  Christian  exam- 
ple to  eat,  and  yet  trembling  with  fear  for  the  im- 
aginary guilt  of  their  own  act,  they  really  trans- 
gress their  own  conscience,  and  are  thus  con- 
demned, and  perhaps  learn  to  brave  conscience 
and  thus  become  wicked. —  Whedon. 

8.  But — This  verse,  as  being  repeated  by 
Paul  from  the  Corinthians'  letter,  might  also  be 
included  in  quotation  marks.  It  is,  in  continua- 
tion, their  apology  for  free  eating  of  idol  sacri- 
fices. Their  first  position  was,  (verse  4,)  we 
all  have  a  knowledge  that  an  idol  god  is  a 
nothing  ;  this,  their  second,  is,  that  meat  being 
a  physical  substance,  is  not  impregnated  with 
any  moral  quality,  and  so  can  make  a  man 
neither  better  nor  worse.  Paul  grants  this  last 
position,  and  yet  shows  that  it  does  not 
secure  the  safety  of  the  practice.  —  Whedon. 
Meat  commendeth  us  not — Food  of  any 
kind,  includaig  idol  sacrifices.  Such  will  not 
lay  us  more  completely  on  the  altar  of  God,  or 
place  us  before  him  more  favorably.    Neither 


April  27,  1884. 


LESSOX  IV. 


1  Cor.  8.  1-13. 


Authorized  Version. 

better;   neither,  if  we  eat  not,  'are  we 
the  worse. 

9  But  take  heed,  lest  by  any  means 
tliis  •'  liberty  of  yours  becouie  a  stum- 
blin^l>lock  to  tlieni  tliat  are  weak. 

10  For  if  any  man  see  thee  which 
liast  knowlt'dge  sit  at  meat  in  tlic  idol's 
temple,  shall  not  the  conscit-nce  of  iiini 
which  is  weak  be  '  emboldened  to  eat 
those  tiling's  wliich  are  offered  to  idols; 

11  And  throu«,di  tliy  knowledge  sliall 
the  weak  i)rother  perish,  for  whom 
Christ  died? 

13  But ''^  when  ye  sin  so  against  the 
brethren,  and  wound  their  weak  con- 
science, ye  sin  against  Christ. 


.  .  .  better  .  .  .  worse — Eating,  or  abstinence 
from,  any  kind  of  food,  cannot  make  the  spirit- 
ual life  richer  or  poorer.  Thus,  before  showing 
how  greatly  we  nuiy  inj  ure  a  brother  by  eating  an 
idol  sacrifice,  Paul  proves  that  to  abstain  from 
this  or  any  other  kind  of  food  will  do  us  no 
real  harm. — r>t<t. 

9.  But  take  heed— 5'<<,  that  is,  I  acknowl- 
edge this  inditference,  this  license  to  eat  or  not 
to  eat;  but  it  is  on  that  very  account,  because 
it  is  a  matter  indirterent,  that  ye  must  take 
hdQA.—Alford.  This  liberty  of  yours— "  r/iw 
right  of  youn"  liberty  to  eat  any  thing,  in- 
volved in  the  irrcat  truth  of  ver.  8.  Become 
a  stumbling-block— The  particular  stu mining- 
block  in  this  case  would  be,  the  tempting  them 
to  act  against  their  conscience,  a  practice  al)ove 
all  others  dangerous  to  a  Christian. — Alford. 
To  them  that  are  weak— To  those  professing 
Christians  who  are  not  fully  instructed  in  re- 
gard to  the  true  nature  of  idolatry,  and  who  still 
may  have  a  superstitious  regard  for  the  gods 
whom  their  fathers  worshiped. — Barnex. 

10.  If  any  man — Scarce  finiily  converted 
from  idolatry. —  Wh&lon.  See  thee  who  hast 
knowledge  —  And  whose  known  intelligence 
would  increase  his  influence  over  a  weak  brother. 
— Beet.  Sitting— Greek,  reclinimj,  as  was  the 
ancient  custom  at  meals.  Idol's  temple — 
Greek,  an  iJolexim.  The  word  is  only  used  by 
Jewish  writers,  apparently  to  avoid  designating 
heathen  temples  by  the  sacred  word  naos,  used 
to  express  the  temple  of  Jerusalem.  1  Mac. 
1.  47;  10.  83.  It  is  a  kind  of  parody  on  the 
names  of  the  temples,  as  derived  from  the 
divinities  to  which  tlay  are  dedicated. —  Dean 
Stanley.    Emboldened— Built  up.  The  beauty 


Revleed  Version. 

neither,  if  we  eat  not,    "  are   we  the 
worse;    nor,  if  we  eat,   'are   we  the 

9  better.  But  take  heed  lest  Ity  any 
means  this  Miberty  of  yours  become 

10  a  stumblingblock  to  the  weak.  For 
if  a  nuin  see  thee  which  hast  know- 
ledge sitting  at  meat  in  an  idol's 
teujple,  will  not  his  conscience,  if  he 
is    weak,    'l>e    emboldened    to    eat 

11  things  sacrificed  to  idols?  For 
"tiirough  tliy  knowledge  he  that  is 
weak     pcrisiieth,     the     brother    for 

12  whose  sake  Christ  died.  And  thus, 
sinning  against  the  brethren,  and 
wounding  their  conscience  when  it  is 

13  weak,  ye  sin  against  Ciirist.     Where- 


i  Gr.  do  we  lack.- 


of  the  apostle's  word  is  lost,  it  being  the  same 
Greek  word  as  for  edified  in  verse  1.  The 
weakling  is  built  vp,  but  in  a  bad  direction,  to 
a  proud  wrong-doing. —  Whcdon.  This  verse 
warns  us  not  to  force  upon  others  our  own 
standard  of  right  and  wrong.  That  which  is 
right  to  us  may  be  WTong,  and,  therefore,  very 
hurtful,  to  others  less  instructed.— i/ee^. 

11.  Through  thy  knowledge— If  the  strong 
man  had  not  known  that  idols  do  not  e.\ist  at 
all,  the  weak  brother  would  not  have  been  over- 
come by  his  example,  (an  example  the  stronger 
because  of  his  well-known  knowledge,)  and  led  to 
eat  that  which  he  believed  to  be  wrong,  and  thus 
made  still  weaker  till  he  fell  from  Christ  and  fell 
into  eternal  death.  Notice  the  threefold  dark- 
ness of  this  picture:  there  perishes  a  brother  for 
whom  Christ  died.  Same  argument,  Rom.  14. 
lb.— Beet.  The  weak  brother  perish— The 
sense  is  that  the  tetidency  of  this  course  would, 
be  to  lead  the  weak  brother  into  sin,  to  apostasy, 
and  to  ruin. —  Barnes.  Christ  died— A  pathetic 
and  forcible  argument  drawn  from  the  depths 
of  Christian  truth  and  Christian  feeling,  and 
possible  for  a  Christian  solely  to  adduce,  Will 
you  not  suffer  a  privation  in  behalf  of  the  soul 
for  which  Christ  diedf —  Whedon. 

12.  "WTien  ye  sin  against  the  brethren — 
By  leading  them  through  example  into  sin 
would  be  sin  to  them.  "Wound  their  weak 
conscience  —  Literally,  '■'■smiting  their  con,- 
science.^^  By  leading  them  to  do  what  their 
conscience  disapproves  we  create  in  them  unin- 
tentionally »  consciousness  of  having  done 
wrong,  and  thus  inflict  upon  them  a  blow  in  the 
inmost  and  most  vital  part  of  their  being. — Beti. 
his  death.     ThL*  was  a  new  argument  in  the 

127 


1  Cor.  8.  1-13. 


LESSON  IV. 


Authorized  Version. 

13  Wherefore,  if  meat  make  my  broth- 
er to  offend,  I  will  eat  no  flesh  while  the 
world  standeth,  lest  I  make  my  brother 
to  offend. 


world,  drawn  from  a  new  source  and  in  behalf 
of  a  new  virtue,  namely,  tenderness  for  the  souls 
of  men. —  Whedon. 

13.  Meat — In  the  most  general  sense— food, 
i.  e.,  any  article  of  food,  as  verse  8;  purposely 
indefinite  here:  "if  such  a  matter  as  food." — 
Alford.  Make  my  brother  to  oflfend  [Kev. 
Ver.,  siu7nMe.'\ — The  word  is  derived  from  a 
Greek  term,  which  originally  signified  the  trap- 
stick  to  which  the  bait  was  fixed,  by  touching 
which  the  animal  sprung  the  trap,  and  so  was 
caught.  Hence  it  signifies  any  moral  enticement 
by  which  a  person  is  entrapped  into  error,  sin, 
or  apostasy.  Snare,  or  entrapment,  is  the  true 
moral  idea. —  Whedon.  It  does  not  mean  if  the 
eating  of  meat  should  enrage  or  irritate  another, 
but  if  it  is  the  occasion  of  his  being  led  into 
transgression. — Barnes.  I  will  eat  no  flesh — 
Mark  how  delicately  the  apostle  passes  now 
from  the  second  person  plural,  ye,  to  the  first  per- 
son singular,  I.  He  enjoins  upon  them  a  some- 
what burdensome  take  heed,  but  when  it  comes 
to  the  intensity  of  perfect  self-denial  he  takes 
it  upon  himself.  It  is  a  sublime,  nay,  a  daring, 
height  of  self-consecration,  rising  to  the  level  of 
an  apostle,  and  that  apostle,  Ftiul.  —  Whedon. 
By  turning  suddenly  away  from  his  readers  to 
himself,  and  by  giving  voice  to  his  own  deliber- 
ate resolve  to  make  any  sacrifice  for  any  length 
of  time  rather  than  cause  a  brother's  fall,  Paul 
puts  to  shame  by  his  own  example  the  possible 
objection  that  it  is  unfair  to  ask  us  to  give  up 
our  liberty  because  of  the  ignorance  of  others. — 
Beet.  "While  the  world  standeth  [Eev.  Ver., 
for  evermore.'] — The  phrase  "  I  will  never  eat 
meat"  would  express  the  iilea,.— Barnes. 

No  man  ever  breathed  so  freely  when  on  earth 
the  air  and  atmosphere  of  heaven  as  the  Apostle 
Paul ;  no  man  ever  soared  so  high  above  all  prej- 
udices, narrowness,  littleness,  scruples,  as  he,  and 
yet  no  man  ever  bound  himself  as  Paul  bound 
himself  to  the  ignorance,  the  scruples,  the  preju- 
dices, of  his  brethren.— F.  W.  Robertson.  On  the 
supposition  that  the  use  of  wine  and  other  liquors 
may  be  in  themselves  lawful,  and  that  you  migJit 
be  safe  in  using  them,  yet  others  may  be  led  by 
your  example  to  an  Improper  use  of  them,  or  con- 
tract a  taste  for  stimulating  drinks  that  may  end 
In  their  ruin.  Would  It  be  right  for  you  to  con- 
tinue the  use  of  wine  in  such  circumstances? 
Would  Paul  have  done  it?  Would  he  not  have  1 
adopted  the  noble  principle  in  this  chapter,  that 


Second  Quarter. 


Kevised  Version. 

fore,  if  meat  maketh  my  brother 
to  stumble,  I  will  eat  no  flesh  for 
evermore,  that  I  make  not  my  broth- 
er to  stumble. 


he  would  not  touch  it  while  the  world  stands  if  it 
led  him  to  sin.— Barnes. 


Authorities  to  be  Consulted. 
See  on  the  last  lesson  in  Schaif,  Farrar,  Cony- 
beare  and  Howson,  and  Eobertson.  Sunday 
Magazine,  1871,  114.  Bonar's  Bible  Thoughts 
and  Themes,  vol.  iii.  Pulpit  Analyst,  ii,  88. 
Sermons,  by  F.  W.  Kobertson,  on  The  Law  of 
Christian  Conscience ;  T.  Chalmers,  on  the  Mod- 
esty of  True  Science  ;  E.  South,  The  Plea  of  a 
Tender  Conscience;  J.  P.  Newman,  (Temper- 
ance Sermons,)  Self-Denial  a  Duty  and  Pleasure; 
D.  A.  Clark,  The  Enlightened  Conscience. 
Foster's  Cyclopedia  of  Illustrations,  [numbers 
marked  with  a  star  refer  to  poetical  quotations,] 
ver.  1:  589,  591,  595,  600,  6779,  10131,  10132; 
2:  3493,  6049,  10138,  10141;  4:  3152,  9072, 
10619;  5:  *1704,  10866;  9:  2010;  10:  5675; 
13 :  4878,  8466,  8474,  9889. 

Practical  Thoughts. 
[principles  of  the  christian  life.] 

1.  The  Christian  life  requires  both  knowledge 
and  love,  but  love  as  the  greater  and  more  es- 
sential. Ver.  1. 

2.  The  Christian  life  requires  us  to  recognize 
that  our  knowledge  is  but  partial  and  far  from 
complete.  Ver.  2. 

3.  Tlie  Christian  life  through  love  will  lead 
to  knowledge  of  God  and  of  his  will.  Ver.  3. 

4.  The  Christian  life  should  be  lived  with  the 
consciousness  of  God's  omniscient  eye.  Ver.  4. 

5.  The  Christian  life  should  be  regulated  by 
the  supreme  law  of  Jesus  Christ  as  Lord.  Ver. 
6. 

6.  The  Christian  life  should  be  influenced  not 
by  our  personal  rights,  but  by  our  relation  to  our 
fellow-men.  Vers.  7-9. 

7.  The  Christian  life  should  have  for  its  aim 
to  build  up,  and  never  to  injure,  others  over 
whom  we  may  have  an  influence.  Ver.  12. 

Sermon  Outline. 

BY.  REV.  A.  P.  FOSTER,   D.D. 

In  Scripture  the  abstract  Is  commonly  taught 
through  the  concrete.  So  this  chapter,  in  setting 
forth  a  rule  for  a  heathen  land  in  a  time  long  past, 
does  but  make  prominent  through  this  thin  veil  a 
mighty  principle. 


April  27,  1P84. 


LESSON   IV. 


1  Cor.  8.  1-13. 


I.  The  Principle  Slated. 

1.  In  answerlnjr  questions  of  casuistry  the 
criteria  of  judgiiicut  must  tlrst  be  establlslifil. 
KnowledRC,  as  one,  Is  Insufllclent  without  love. 
Vers.  1-3. 

2.  Knowledge,  given  us  by  Cbrlstlanlty,  delivers 
us  from  superstltlou's  yoke.  We  are  subject  to  God 
alone.  Christ  frees  us  from  prejudices,  fears,  and 
needless  burdens.  Vers.  4-«,  etc. 

3.  To  one  who  falls  of  this  knowledge,  and  thinks 
an  Innocent  thing  wrong,  it  Is  wrong  for  him. 
Ver.  7. 

4.  Our  enjoyment,  then,  of  that  which  Is  Innocent 
may  lead  another  with  unlnstructed  conscience  Into 
sin!  Vers.  9-11. 

5.  Such  an  example  ceases  to  be  Innocent  if  set 
with  the  knowledge  of  its  possible  results,  for  it 
violates  the  law  of  love.  Ver.  13. 

6.  Thus  we  come  to  a  great  principle,  namely.  We 
must  abstain  from  things  innocent  in  themselves  if 
our  indulgence  would  tempt  a  Christian  brother  to 
sin.  Ver.  13. 

11.  The  Principle  Limited. 
The  principle  Is  not  to  be  pushed  to  extremes. 
We  are  not  to  be  the  slaves  of  every  weak-minded, 


superstitious,  or  Ignorant  person  who  may  possibly 
be  Inlluenced  by  us. 

1.  We  are  to  avoid  that  which  tempts  another  to 
sin,  but  not  neies.sarily  that  which  he  condemns  as 
sinful.    The  revision  madH  ahimble,  not  offend. 

2.  We  are  to  avoid  that  which  tempts  a  Christia* 
brother.  He  Is  partially  Instructed,  is  attempting 
to  live  accoiding  to  his  conscience,  and  is  most  like- 
ly to  be  inlluenced  by  our  example.  But  the  prin- 
ciple applies  to  the  Impenitent  in  proportion  aa 
these  things  are  true  of  them. 

3.  The  principle  commonly  relates  to  matters  in- 
volving but  slight  self-denials,  personal  graiillca- 
tlon  In  food,  plea.sures,  and  the  like. 

III.  The  Principle  Applied. 

The  question  of  eating  meat  offered  to  Idols  never 
comes  up  to-day,  but  similar  questions  do,  regard- 
ing, among  others,  (1)  the  use  of  Intoxicants,  (2) 
amusements,  (3)  extravagance  in  living,  (4)  the 
observance  of  the  Sabbath. 

Conclusion.— A  great  responsibility  is  Involved  in 
the  principle.  Each  one  must  decide  for  himself; 
questions  depending  on  circumstances,  matters  of 
expediency,  must  be  left  to  the  individual  con- 
science. 


A.  D.  57.]  LESSON  V.  [May  4. 

Christian   Love.— 1  Cor.  13.  1-13. 

GOLDEN  TEXT.— Love  is  the  fuiniling  of  the  law.-RoM.  13.  10. 

Time.— A.  D.  57.   See  on  Lesson  II. 

Co.vxECTiNG  Links.— See  on  Lesson  III,  topic  No.  7. 

Introduction.— "This  may,"  says  Meyer,  "without  impropriety  be  called  'a  Psalm  of  Love'— the 
'Song  of  Love '  of  the  New  Testament.  See  Psa.  45,  title."  On  each  side  of  this  chapter  the  tumult  ol 
argument  and  remonstrance  still  rages,  but  within  it  all  is  calm :  the  sentences  move  in  almost  rhyth- 
mical melody;  the  imagery  unfolds  Itself  In  almost  dramatic  propriety;  the  language  arranges  itself 
with  almost  rhetorical  accuracy.  We  can  imagine  how  the  apostle's  amanuensis  must  have  paused  to 
look  up  in  his  master's  face  at  the  sudden  change  of  his  style  of  dictation,  and  seen  his  coimtenance 
lighted  up  as  it  had  been  the  face  of  an  angel,  as  the  sublime  vision  of  divine  perfection  passed  before 
M\n.—Statde}i.  The  central  gift  of  Christianity— not  transient,  but  permanent— the  diamond  excellence 
of  which  all  other  virtues  are  a  phase,  is  tort'.  And  to  rouse  his  Corinthians  above  their  eagerness  after 
the  transient,  the  apt)Stle  tasks  all  his  powers  to  present  the  diamond  before  their  eyes  In  its  most  attract- 
ive brilliancy.  All  critics  view  this  passage  as  one;  of  Paul's  genuine  gems.  It  has  something  of  the 
rhythm,  as  well  as  the  splendor,  of  poetry.  But  it  is  brief  and  condensed,  and  not  one  word  is  inserted 
for  mere  fine  writing;  for  Paul  does  not  one  moment  forget  his  argument;  the  object  of  which  is,  to 
Impress  his  brethren  that  that  one  virtue  within  the  reach  of  all,  the  permanent  heritage  of  the  Church, 
is  divine  love.  The  chapter  has  three  distinct  stages  or  paragraphs.  The  first  declares,  with  intense 
h>-perbole,  the  absolute  worthlessness  of  every  virtue  if  love  be  wanting,  (1-3 ;)  the  second  draws  a  brief 
picture  of  love  in  actual  life,  (4-8;)  the  third  (8-13)  traces  our  progress  through  transient  developmente, 
in  contrast  with  the  abiding  three  graces,  faith,  hope,  and  love.  Paul,  as  on  other  occasions  of  depre- 
datory remark,  speaks  In  the  first  person.— ir/iedou. 


Authorized  Version. 

1  Though    1  speak  with  the   tongues 
of   men    and   of   angels,  and  have    not 


1.  Though  I  speak— See  where  he  sets  out:    so  great  and  wonderful,  the  gift  of  tongues.— 
first  beginning  with  that  wliich  seemed  to  them    ChrysosU/m.    Speak  with  the  tongues— Pro- 


Ee vised  Version. 

13   If  I  speak  ^vitli  tlie  tongues  of  men 
and  of  angels,  but  have  not  love,  I  am 


1  Cor.  13.  1-13. 


LESSON  V. 


Second  Quarter. 


Aathorized  Version. 

'  charity,    I    am    become    as    sounding 
brass,  or  a  tinkling  cymbal. 

2  And  though  I  have  the  gift  '  of 
prophecy,  and  understand  all  mysteries, 
and  all  knowledge ;  and  though  I  have 
all  faith,  ^  so  that  I  could  remove  mount- 
ains, and  have  not  charity,  I  am  noth- 


•■  Rom.  14  ;  1  Tim. 


cisely  what  this  gift  of  tongues  was  in  the  early 
Church  is  not  easy  to  determine.  It  was  not, 
however,  a  power  to  preach  the  Gospel  in  vari- 
ous languages,  but  was  probably  an  inspired 
utterance  in  other  than  the  speaker's  own  lan- 
guage, and  sometimes  in  no  human  language. 
The  gift  was  certainly  possessed  in  tlie  early 
Church,  but  soon  passed  away.  Of  the  angels 
— Separated  for  emphasis  from  ofmen^  and  mark- 
ing the  summit  of  possibility  in  this  gift. — Beet. 
By  the  tongues  of  angels  the  apostle  meant  the 
methods,  whatever  they  are,  by  which  angels 
communicate  their  thoughts  to  each  other,  and 
•which  must  be  a  much  more  excellent  language 
than  any  that  is  spoken  by  men. — Macknight. 
Have  not  charity  [The  Eev.  Ver.  has  the  word 
love  throughout  the  chapter  in  place  of  charity.  ] 
— Love  to  all,  inits  most  general  sense,  as  through- 
out the  chapter ;  no  distinction  being  here  drawn 
between  love  to  man  and  to  God,  but  the  general 
principle  dealt  vfith,  from  ivMch  both  spring. — 
Alford.  Sounding  'bva.ss— Bronze :  a  word  de- 
noting always  in  the  Bible  copper,  either  pure,  or 
containing,  as  usual,  a  small  proportion  of  other 
metals,  generally  tin.  Brass,  that  is,  an  alloy 
of  copper  and  zinc,  has  not,  I  believe,  been  found 
among  the  many  metallic  relics  of  the  past. — 
Beet.  Tinkling  C3rmbal  [Rev.  Ver.,  Clanging 
cymbal.\  —  Two  concave  metallic  plates   struck 


Cymbals. 

against  each  other,  and  giving  a  sound  varying 
with  the  size  of  the  instrument.  Possessing  no 
variation  of  tone  or  mellowness,  they  served  as 
a  lit  illustration  of  a  vain  clatter,  while  the  richer 
ring  of  the  sounding  brass  indicated  the  vain 
glory  of  the  ostentation  of  tongues.  —  Whedon. 
130 


Revised  Version. 

become  sounding  brass,  or  a  clanging 

2  cymbal.  And  if  I  have  the  gift  of 
prophecy,  and  know  all  mysteries  and 
all  knowledge  ;  and  if  I  have  all  faith, 
so  as  to  remove  mountains,  but  have 

8  not   love,  I   am  nothing.      And   if  I 


We  might  call  it  one  of  the  misfortunes  of  our 
English  version  that  the  Greek  word  for  love  has 
been  translated  charitn.  But  it  is  rather  the 
fault  of  the  language  itself  than  of  the  translator. 
When  St.  Jerome  came  to  translate  this  part  ol 
the  New  Testament  he  could  And  no  word  in  the 
Latin  language  which  would  properly  fit  the  true 
Christian  idea  of  divine  love.  Paganism  had  not 
the  word,  because  paganism  had  never  possessed 
the  idea.  The  word  amor  came  most  near,  but 
that  had  degrading  associations.  He  selected  the 
Latin  word  caritas,  signifying  clearness,  which 
has  been  used  in  most  of  the  translations  of  mod- 
ern Europe,  But  this  word  becoming  charity  in 
English,  has  sunk  to  mean  mere  almsgiving,  or 
favorable  construction  of  others'  actions,  as  when 
we  say  a  charitable  opinion.  —Whcdon. 

2.  Prophecy — Gifts  of  divine  inspiration,  but 
not  necessarily  of  foretelling  the  future.  Under- 
stand all  mysteries — The  many-sided  purpose 
of  redemption  is  called  (Rom.  16.  25  ;  Eph.  1.  9  ; 
3.  3 ;  6.  19 ;  Col.  1.  26  f.;  2.  2 ;  4.  3)  a  mystery 
kept  in  silence  (even  from  angels,  Mark  13.  32; 
1  Pet.  1.  12 ;  Eph.  3.  10)  during  eternal  times, 
but  now  made  known.  To  proclaim  this  my»- 
tery  to  all  was  the  life-work  of  Paul,  (Eph.  3.  9 ; 
6. 19  ;  Col.  4.  3,)  who  was  thus  a  steward  of  the 
mysteries  of  God.  1  Cor.  4.  I.— Beet.  And  all 
kncwledge — Whatever  the  mind  of  man  has  ac- 
quired by  ordinary  methods  of  study,  these  not 
e.Kcluding  (chap.  12. 8)  the  special  assistance  of  the 
Spirit.  Such  knowledge  would  neither  include, 
nor  be  included  in,  all  the  mysteries.  And  all 
faith— ^«,/ai)'A,(literally,  all  the  faith,)  hardly, 
as  Stanley  implies,  "a/^  the  faith  in  the  world" 
but,  rather,  "all  the  faith  required  to,"  etc. ;  or, 
perhaps,  the  article  conveys  the  allusion  to  our 
Lord's  saying,  (Matt.  17.  20;  21.  21,)  "all  that 
faith,"  so  as,  etc.— Alford.  And  have  not 
charity— This  suggests,  (the  hypothetical  form 
of  the  sentence  forbids  us  to  say  that  it  proves,) 
and  the  cases  of  Balaam  and  Samson  prove,  thai 
a  man  may  have  superhuman  gifts  and  yet  bo 
destitute  of  spiritual  life.  A  solemn  warning  to 
the  Corinthians,  who  (chap.  1.7)  "fell  short  in 
no  gift." — Beet.     I  am  nothing  —  One  may 


May  4,  1884. 


LESSON  V 


1  Cor.  13.  1-13. 


Authorised  Version. 

3  And  *  though  I  bestow  all  in}'  goods 
to  feed  the  poor,  and  thougii  I  give  my 
body  to  be  burned,  and  liave  not  charity, 
it  protiteth  me  nothing. 

4  Charity  'sufferetlilong,  and  is  kind  ; 
charity  envieth  not;  charity  "vauuteth 
not  itself,  is  not  pufted  up. 


•ccoinplisli  wonJers  in  the  Gospel,  yet,  him 
•elf,  reiuuin  untouched  by  its  power.  Whih 
it  is  generally  true  that  God  u.ses  godly  inatru 
mentalities,  it  is  not  universally  the  case.  Some 
men  without  the  richness  of  grace  within  have 
yet  clone  much  for  Christ  and  the  Church,  like 
a  skeleton,  whose  long  luuiJ  hokls  a  light  shin- 
ing on  otliers,  yet  of  no  avail  to  the  form  that 
holds  it. 

3.  Though  I  bestow  all  my  goods— The 
true  and  most  signiticant  sense  is,  "  Though  I 
dole  away  in  mouthfuls  all  my  property  or  es- 
tates." Who  that  luis  witnessed  the  almsgiv- 
ing in  a  Catholic  monastery,  or  the  court  of  a 
Spanish  or  Sicilian  bishop's  or  archbishop's 
palace,  where  immense  revenues  are  syringed 
away  in  farthings  to  herds  of  beggars,  but  must 
feel  the  force  of  the  apostle's  half-satirical  ex- 
pression ? —  MS.  note  by  Coleridge,  quoted  by 
Stanley.  It  is  curious  that  the  word  "  charity  " 
has  come  to  signify  just  that  almsgiving  which 
Paul  here  declares  may  be  performed  without 
it.  Churches,  colleges,  almshouses,  asylums, 
jnay  all  be  founded  by  loveless  men  to  perpet- 
uate a  name,  or  vainly  to  expiate  their  sins.— 
Whedon.  Give  my  body  to  be  burned— It 
is  possible  that  some  Chiistians  had  been  put 
to  death  in  this  manner  when  Paul  wrote  this 
epistle,  but  it  is  more  probable  that  he  referred 
to  this  as  the  niost  awful  kind  of  death,  rather 
than  as  any  thing  which  had  really  happened. 
Subsequently,  however,  as  all  know,  this  was 
often  done,  and  thousands,  and  perhaps  tens  of 
thousands,  of  Christians  have  been  called  to 
evince  their  attachment  to  religion  in  the  flames. 
— Barnes.  Have  not  charity— By  these  extreme 
cases  Paul  makes  us  feel  tliat  actions  have  no  in- 
trmsic  value,  that  their  worth,  both  as  manifesta- 
tions of  character  and  as  spiritual  gain  to  the 
actor,  depends  entirely  upon  their  motive,  and 
that  the  one  motive  essential  to  reward  is  love. 


Dr.  Llghtfoot  suggests  that  this  highest  possible 
grade  of  self-sacrlflce  and  of  supposed  merit  was 
suggested  to  Paul  by  a  boastful  inscription  on  a 
tomb  at  Athens,  'see  Strabo,  book  15. 1. 73,)  which 


Bevised  Version. 

l)estow  all  my  goods  to  feed  the  poor, 
and  if  I  give  my  body  '  to  be  burned, 
but  have  not  love,  it  profiteth  me  noth- 

4  ing.     Love  suffereth  long,  and  is  kind ; 
love  envieth    not;    love  vaunteth  not 

5  itself,    is    not    puffed    up,    doth    not 


I  M«ny  1 


/  mav  glory. 


he  may  have  seen,  in  memory  of  a  fanatic  who. 
In  the  time  of  Augustus,  publicly  devoted  himself 
to  death  there  by  leaping  with  a  smile  on  the 
funeral  pyre  :  "  Here  lies  Zarmanochegas  an  In- 
dian from  Bargose,  who,  according  to  the  pater- 
nal customs  of  Indians,  immortalized  himself." 
Such  oases  enable  us  to  conceive  not  only  gifts  to 
the  poor,  but  self-immolation,  without  love  and 
without  real  excellence.— Beef . 

Giving  is  indeed  a  fruxi  of  love,  but  it  is  not 
love  Itself  ;  love  Is  a  spiritual  gift  which  involves 
the  heart,  and  not  the  hand  alone ;  love  de- 
notes not  that  which  the  hand  does,  but  which 
the  heart  feels.— Luf/ier. 

4.  Charity  [Rev.  Ver.,  Zoye.]— The  hyper- 
boles of  the  apostle  in  the  last  paragraph  rush 
like  a  cataract;  the  description  of  this  paragraph 
flow  like  a  gentle  and  limpid  stream.  He  does  not 
describe  love  in  its  heroic  moods,  dying  for  its 
loved  objects,  but  in  the  aspects  of  ordinary 
life,  and  particularly  in  references  to  those  vain 
glories  and  bickers  among  his  Corinthians,  of 
which  love  would  be  the  corrective.  He  gives 
fifteen  traits  of  love.  The  first  three  touch  the 
patient  kindness  of  love ;  the  next  eight  are 
negatives,  deseribing  qualities  which  love  does 
not  exhibit,  but  which  unfortunately  the  tempers 
of  the  Corinthians  did ;  then  four  traits  which 
our  apostle's  conduct  was  exhibiting  toward 
them.  —  Whedon.  SuflTereth  long— Continues 
in  spite  of  conduct  likely  to  quench  it.  This 
continuance  often,  but  not  alway.s,  shows  itself 
in  restraining  anger.  Hence,  in  the  Bible,  the 
word  is  often  (Kom.  2.  4;  9.  22,  etc.)  used  in 
this  connection.— iBerf.  And  is  kind — Long 
snffeniig  is  the  negative  side,  kindness  the  pos- 
itive, of  a  loving  temper ;  the  former,  the  with- 
holding of  anger;  the  latter,  the  exercise  of 
kindness.  —  .4(/"w(/.  Envieth  not  —  We  are 
never  vexed  at  the  excellence  or  success  of  those 
whom  we  love.  Vaunteth  not  itself  —  The 
word  in  the  original  is  a  universal  one  ;  a  good 
definition  of  its  meaning  is  given  by  Basil,  as 
including  "  all  that  a  man  takes  upon  himself, 
not  from  duty  or  necessity,  but  for  the  sake  of 
self-exaltation."  An  equivalent  English  ex- 
pression  would   perhaps    be,   displays  not    it- 


1  Cor.  13,  1-1 


LESSON   V. 


Second  Quarter. 


Authorized  Version. 

5  Doth  not  behave  itself  "  unseemly, 
seeketh  '  not  her  own,  is  not  easily  pro- 
voked, thinketh  no  evil ; 

6  Rejoiceth  *not  in  iniquity,  *  but  re- 
joiceth  'in  the  truth; 

7  Beareth  '"  all  things,  believeth  all 
things,  hopeth  all  things,  endureth  all 
things. 

8  Charity  never  faileth:  but  whether 


self.—Alfovd.  Not  puffed  up — Is  free  from 
the  spirit  of  self-assumption  or  conceit  of  per- 
sonal greatness,  for  love  thinks  of  another  ami 
not  of  self. 

5.  Doth  not  behave  itself  unseemly— 
Lovelessness  cares  not  how  otfensive  its  de- 
meanor toward  others.  It  cares  not  how  much 
mortification  it  creates  in  other  breasts  by  its 
coarse,  offensive,  or  haughty  style.  Even  re- 
ligious people  often  clothe  their  religion  in  a 
hard,  stiff,  legal  aspect,  rendering  it  unattractive, 
and  producing  rejection  by  those  whom  it 
should  tuin.  On  the  contrary,  true  love,  brought 
to  the  surface,  seeks  to  please,  and  thereby 
sheds  aivinsomeness  over  the  manners  and  char- 
acter. —  l\^eJon.  Seeketh  not  her  own- 
Love,  just  so  far  as  it  is  pure  love,  thinks  not 
of  itself  It  is  happy  in  the  happiness  of  others, 
having  no  regard  for  any  happiness  of  its  own 
excepting  this  very  delight  in  the  others'  well- 
being.  Its  very  e.\cellence  is,  that  it  places  its 
own  happiness  in  the  happiness  of  others.  Is 
not  easily  provoked  [Rev.Ver.  omits  easily.] 
Literally,  "  is  not  moved  to  anger."  Not  here 
a  simple  purpose  to  punish,  as  in  Eph.  4.  26, 
but  the  vindictiveness  which  so  often  accom- 
panies it.  To  this,  love  never  prompts  ;  though 
it  often  compels  us  to  punish. — £eet.  Thinketh 
no  evil  [Eev.  Ver.,  Taketh  not  account  of  evil.] 
— Not  only  plots  no  evil,  but  does  not  even  sus- 
pect any  against  the  beloved  person.  As  a  spark 
which  falls  into  the  sea,  hurts  not  the  sea,  but  is 
itself  extinguished,  so  let  any  thing  evil  befall 
the  loving  soul,  and  it  will  soon  be  extinguished 
without  disquietude. —  Chrysostom. 

6.  Rejoiceth  not  in  iniquity  [Rev.  Ver.,  un- 
righteousness.]— We  are  not  pleased  at  the  wrong- 
doing of  those  whom  we  intelligently  love.  For 
we  feel  instinctively  that  by  wrong-doing  they 
injure  themselves.  For  example,  many  a  bad 
fatlier  is  son-y  to  see  his  children  walking  in  his 
steps. — Beii.  Kejoiceth  in  the  truth  [Eev. 
Ver.,  Rejoiceth  with  the  truth.]— T'he.  truth  being 
personified,  and  meaning  especially  the  spread 


Revised  Version. 

behave   itself   unseemly,    seeketh   not 
its  own,  is  not  provoked,  ta'keth  not 

6  account  of  evil;  rejoiceth  not  in  un- 
righteousness, but  rejoiceth  with  the 

7  truth ;  "^  beareth  all    things,  believeth 
all  things,  hopeth  all  things,  endureth 

8  all  things.     Love  never  faileth:    but 
whether  there  le  prophecies,  they  shall 


^Or,  covereth. 


among  men  (as  oj^posed  to  unrighteousness)  of 
the  truth  of  the  Gospel,  and,  indeed,  of  the 
truth  in  general — in  opposition  to  those  who 
(Eom.  1.  18)  "  hold  down  the  truth  in  unright- 
eousness"— who  (2  Tim.  3.  8)  "withstand  the 
truth."— .-l//orfZ. 

7.  Beareth — The  word  bear  refers  probably 
to  migrateful  conduct  in  the  person  loved,  and 
is  thus  parallel  to  "long-suffering"  in  verse  4; 
endures  refers  to  any  hardship  involved  in  help- 
ing those  we  love.  Beareth  all  things — Eather, 
covereth  all  things.  Such  is  the  strict  mean- 
ing of  the  Greek  word.  To  render  it  beareth 
gives  the  sanie  sense  as  endureth  in  the  last 
clause.  The  word  covereth  implies  the  idea  ex- 
pressed by  Pope  in  his  "  Universal  Prayer :" 

"  Teach  me  to  feel  another's  woe, 
To  hide  the  fault  I  see ; 
That  mercy  I  to  others  show, 
That  mercy  show  to  me." 

So  does  a  mother  seek  to  cover  the  fiiults  of  her 
child ;  so  would  Paul  rather  cover  ti  an  expose 
the  errors  of  his  Corinthians. —  Whedon.  All 
things — That  is,  all  things  ivMch  can  be  borne 
with  a  good  C07iscience,  and  this  applies  to  all 
four  things  mentioned:  all  things,  namely, 
which  can  be  borne,  believed,  hoped,  or  endured. 
— A'ford.  Believeth  all  things  — Unsuspi- 
ciously believes  all  that  is  not  palpably  false,  all 
that  it  can  with  a  good  conscience  believe  to  the 
credit  of  another.  Compare  James  3.  17,  "easy 
to  be  entreated;"  Greek,  easily  persuaded. — D. 
Broivn.  Hopeth — Namely,  even  against  hope 
— hoping  what  is  good  of  another,  even  when 
others  have  ceased  to  do  so. — Alford.  Endrur- 
eth — See  Eom.  2.  7.  Love  prompts  us  to  con- 
tinue doing  good  to  th6se  we  love  in  spite  of 
difficulties  and  perils.  Paul's  own  example. 
2  Tim.  2.  \(i.—Beet. 

8.  Charity  [Eev.  Ver.,  Love]  never  faileth — 
Paul  now  proceeds  to  show  the  permanency  of 
love  as  compared  with  the  other  endowments  in 
the  Church.    Love  will  never  ceaae  to  irradiate 


May  4,  1884. 


LESSON  V. 


1  CoK.  13.  1-13. 


Authorized  Version. 

there  he  prophecies,  they  shull  fail  ; 
whether  there  he  tongues,  they  shall 
cease;  wiietlier  there  be  knowledge,  it 
shall  vanish  away. 

9  For  "  we  know  in  part,  and  we 
prophesy  in  part. 

10  But  "when  that  wiiich  is  perfect  is 
come,  tiien  that  which  is  in  part  shall 
be  (lone  away. 

11  When  i  was  a  child,  I  spake  as  a 
chilli,  1  understood  as  a  child,  I'  thought 
as  a  child;  but  when  I  ijecame  a  man,  I 
put  away  childish  things. 


'  CLap. 


-«a  ls».  6«.  19  ;  J«r.  ; 


the  world  when  the  special  manife.-<tiitions  of  the 
Spirit  shall  have  passed  away.  Seek  that  which 
endures  ratlar  tliau  those  iritis  which  are  tran- 
Bieut.  Prophecies  .  .  .  fkil  .  .  .  tongues  .  .  , 
cease— A  primary  t'ullilhueut  of  Paul's  statement 
took  place  when  the  Church  attained  its  matu- 
rity ;  then  "tongues"  entirely  "ceased,"  and 
"  prophesyings "  and  "  knowledg:e,"  so  far  as 
they  were  supernatural  g'xtU  of  the  Spirit,  were 
superseded  as  no  longer  required  when  the  ordi- 
nary preaching  of  the  word,  and  the  Scriptures 
of  the  New  Testament  collected  together,  had 
become  established  institutions.  —  D.  Brown. 
They  shall  fail— There  is  a  double  reference 
here  to  the  Church  on  earth  and  the  Church  in 
heaven.  On  earth  the  tonsfues  and  prophetic 
gifts  ceased  as  soon  as  the  Gospel  outgrew  their 
need ;  in  heaven  they  will  be  superseded  by  the 
quick  spiritual  perceptions  of  another  world. 
But  forever  on  earth  and  forever  in  heaven  love 
will  still  endure.  Knowledge  .  .  .  vanish 
away — All  the  knowledge  which  we  now  pos- 
»os8,  valuable  as  it  is,  will  be  obscured  and  lost, 
ind  rendered  comparatively  valueless  in  the 
fuller  splendors  of  the  eternal  world. — Barnes. 
It  does  not  mean,  however,  that  wo  will  enter 
tlie  heavenly  state  in  ignorance,  losing  all  knowl- 
edge of  earth,  so  that  the  wise  man  and  the 
babe,  the  student  and  the  idler,  will  commence 
eternity  on  the  same  footing. 

9,  10.  "We  know  in  part — Our  knowledge 
and  our  prophesying  ( utterance  of  divine  things) 
are  but  partial,  embracing  but  a  part;  but  when 
that  which  is  per/e<;t  (entire,  universal)  shall 
have  come,  this  partial  shall  be  abolished— 
superseded. —.4  (/bw/.  Just  as  the  flickering 
torch  lights  the  darkness  in  part  and  pa-sses  out 
of  sigiit  when  the  sun  rises.  "When  that  which 
is  perfect  is  come— Unquestionably  the  time 
alluded  to  is  that  of  the  comiiu/  of  the  Lord  :  see 


Bevised  Version. 

be  done  away ;  wdiether  there  be 
tongues,  they  shall  cease ;  wdiether 
there  he  knowledge,   it  shall  be  done 

9  away.     For  we   know  in  part,   and 

10  we  prophesy  in  ))art:  but  when  that 
which  is  perfect  is  come,  that  wiiich 
is    in    part     shall     be     done     away. 

11  When  I  was  a  cldld,  I  spake  as  a 
child,  I  felt  as  a  child,  I  thougiit  as  a 
child  :  now  that  I  am  become  a  man, 
I    have   put    away   childish    things. 


verse  12,  and  this  applies  to  ail  th^se,  not  to  the 
last  ikiioidedfje)  on\y. —  Al/orJ.  Shall  be  done 
away— The  imperfect  knowledge  is  as  far  sur- 
passed by  the  perfect  as  a  wa.v-light  is  by  the 
sunshine. — lltdiiiger. 

11.  "When  I  was  a  child— The  apostle  illus- 
trates the  permanency  and  greatness  of  charity,  as 
compared  with  other  gifts,  by  showing  that  while 
they  belonged  to  the  infancy  of  the  Church,  it  is  a 
trait  of  its  maturity  ;  while  they  are  of  the  short 
earthly  period,  it  belongs  to  the  heavenly ;  they 
are  put  away,  it  endures  through  eternity. 
Those  who  were  coveting  the  gift  of  tongues  and 
prophetic  inspiration  were  like  children;  those 
who  sought  the  grace  of  love  were  like  full- 
grown  men.  I  spake  as  a  child — Just  begin- 
ning to  articulate  in  a  broken  and  most  imper- 
fect manner.  The  idea  here  is  that  our  knowl- 
edge at  present,  compared  with  the  knowledge 
of  heaven,  is  like  the  broken  and  scarcely  intel- 
ligible efforts  of  a  clnld  to  speak  compared  with 
the  power  of  utterance  in  manhood. — Barnes. 
The  child  first  speaks,  then  gives  evidence  of 
observation,  and  then  of  reasoning.  —  Be^t. 
"When  I  became  a  man,  I  put  away— Th« 
Eev.  Ver.  is  much  more  accurate :  I^'oiv  that  I 
am  lecome  a  man,  I  have  put  away  childish 
things.  Not  as  if  it  were  done  on  a  set  day,  as 
implied  in  the  Authorized  Version.  Childish 
things  —  Laid  aside  as  useless  the  toys  and 
school-books  which  once  I  prized  and  used.— 
Beet.  How  childish,  then,  for  men  to  seek  as  the 
objects  of  living  the  frivolous  aims  which  must 
soon  be  laid  aside  forever ! 

Just  before  his  death.  Sir  Isaac  Newton  made 
this  remark :  "  I  do  not  know  what  I  may  appear 
to  the  world,  but  to  myself  I  seem  to  have  been 
only  like  a  boy  playing  on  the  sea-shore,  and 
divertinsr  myself  by  now  and  then  flndiug  a 
smoother  pebble  or  a  prettier  shell  than  ordinary. 


1  COE.  13.  1-13. 


LESSON  V. 


Second  Quarter. 


Authorized  Version. 

12  For  "now  we  see  through  a  glass, 
"darkly;  but  then  ''face  to  face:  now 
I  know  in  part ;  but  then  shall  I  know 
even  as  also  I  am  known. 

13  And  now  abideth  faith,  hope, 
charity,  these  three ;  but  ^  the  greatest  of 
these  is  charity. 


while  the  great  ocean  of  truth  lay  all  undiscovered 
before  me."— Brewster's  JjiS&  of  Newton. 

12.  Now— In  o^xr present  condition,  until  the 
Lord's  coming. — Alford.  See  through,  a  glass 
[Eev.  Ver.,  In  a  mwror.]— Mirrors  were  known 
in  the  earliest  times.  Exod.  38.  8  ;  Wisdom  7. 
26  ;  Sirach  12.  2.  They  were  usually  circular 
plates  of  metal,  with  a  handle.  See  cut  on 
page  28.  Their  impei-fect  reflection  suggested 
this  metaphor.  The  Gospel  is  a  min-or  (2  Cor. 
3.  18)  showing  us,  as  in  a  camera  obseura, 
but  imperfectly,  the  tilings  of  eternity. — Beet. 
Darkly  —  Literally,  in  enigma.  We  can  no 
more  clearly  understand  the  realities  of  eter- 
nity than  childhood  can  understand  the  ex- 
periences of  manhood.  No  words,  however 
plain,  can  make  him  realize  them  as  they 
really  are.  And  so  to  us  heaven  and  eternity 
are  problems  and  mysteries,  illustrated  only 
by  analogies  which  after  all  are  enigmas. —  Whe- 
don.  Then  face  to  face— The  veil  that  hides 
from  us  the  all-glorious  Father  of  spirits  shall 
one  day  be  withdrawn.  The  spiritual  eye  shall 
be  quickened  to  look  into  the  heart  and  life  of 
the  universe.  The  intercepting  medium  of 
sense  shall  be  swept  away,  and  the  soul  of  the 
redeemed  laid  bare  to  the  ineffable  brightness 
and  beauty  of  God  streaming  full-orbed  around 
it. — Caird.  Now  I  know  in  part — Those  who 
now  know  most  and,  moved  by  the  Spirit,  pro- 
claim most  fully  the  things  of  God,  know  and 
speak  only  a  fragment  of  what  will  in  that  day 
be  known  universally.  Consequently,  their 
gifls,  so  valuable  now,  will  then  be  of  no  worth. 
— Beet8.  As  also  I  am  known — In  this  life  we 
are  known  hy  God,  rather  than  know  him.  See 
Gal.  4.  9;  chap.  S.  3,  woVq.— Alford. 

13.  And  now  abideth  faith,  hope,  char- 
ity— How  can  faith  and  hope  be  said  to  endure 
to  eternity,  when  faith  will  be  lost  in  sight,  and 
hope  in  fruition  ?  With  liope  there  is  but  little 
difficulty ;  but  one  place  has  inscribed  over  its 
portals,  '■'■Leave  hope  behind  all  ye  that  inter 
here.^'  New  glories,  new  treasures  of  knowl- 
edge and  of  love,  vdll  ever  raise  and  nourish 

134 


Bevlsed  Version. 

12  For  now  we  see  in  a  mirror,  dark- 
ly; but  then  face  to  face:  now  I 
know  in  part ;  but  then  shall  I  *  know 
even   as   also  I  have    been  'known. 

13  But  now  abideth  faith,  hope,  love, 
these  three;  ''and  the  'greatest  of 
these  is  love. 


I  a  riddle. 4Gr.  know  fully. 5Gv.    hwwn    fully. 

6  Or,  but  greater  than  t/ieae. 1  Gr.  greater. 


blessed  hopes  of  yet  more  and  higher,  hopea 
which  no  disappointment  will  blight.  But  how 
canfaith  abide — faith  which  is  the  evidence  of 
thmgs,  not  seen — where  all  things  once  believed 
are  seen  ?  In  the  form  of  holy  confidence  and 
trtist,  faith  will  abide  even  there.  The  stay  of 
all  conscious  created  being,  human  or  angelic^ 
is  dependence  on  God,  and  where  the  faith 
which  comes  by  hearing  is  out  of  the  quesdon, 
the  faith  which  consists  in,  trusting  will  be  the 
only  faith  possible.  Thus  hope  will  remain,  as 
anticipation  certain  to  be  fulfilled.  Faith  will 
remain,  as  trust,  entire  and  undoubting,  the 
anchor  of  the  soul,  even  where  no  tempest  comes. 
— Alford.  Hope— That  even  amid  the  highest 
good  looks  for  a  still  higher.  We  cannot  re- 
member any  other  passage  in  the  Bible  that  in- 
dicates the  existence  of  progress  for  the  soul  in 
heaA-en  than  this  word  in  this  place. —  Wfudou. 
But  [Eev.  Ver.,  And.] — But,  rather,  "and," 
as  there  is  not  so  strong  opposition  betweeu 
charity  and  the  other  two,  faith  and  hope  which 
like  it  also  "  abide."—/).  Brown.  The  great- 
est ..  .  is  charity— The  greater  because  it 
contains  in  itself  the  root  of  the  other  two  ;  we 
believe  only  one  whom  we  love,  we  hope  only 
that  which  we  love.— X'c  Wetie.  Love  is  not 
only  an  eternal  grace,  but  the  highest  among  the- 
eternal.  Faith  is  indeed  the  condition  to  our 
Christian  life,  but  love  is  its  completion.  Faith 
but  unlocks  the  door  by  which  we  enter  into 
the  blessedness  of  its  superior  love.  Other 
graces  contribute  to  heaven ;  love  constitute* 
heaven,  for  a  heart  of  love  in  a  world  of  love  is 
heaven. —  Wlttdon.  The  argument  of  verses  8-13 
involves  the  important  truth  that  the  continuity 
of  human  character  is  not  broken  either  by 
death  or  judgment,  any  more  than  it  is  now 
broken  by  change  of  circumstances.  For  we 
are  told  explicity  that  when  human  knowledge 
fades  in  the  light  of  eternity  even  then  love 
will  abide. — Beet 

Authorities  to  be  Consulted. 

See   commentaries,  and  other  works    named 

with  Lesson  III,  and  the  following :  Homilet- 


May  4,  1884. 


LESSON  V. 


1   Cor.  13.  1-13. 


ical  Monthly,  iii,  393,  .')94.  Sunday  Maguzine, 
(1870,)  5(5,  ion,  221,  370.  Wt-sley'.s  Works, 
vol.  V.  Preacher's  Lantern,  i,  725.  Stems  and 
Twiisrs,  i,  42.  Sunday  Ma^'uzine,  (1871.)  469. 
Guthrie's  Speaking  to  the  Heart,  (four  sermons.) 
Biblical  Studies,  328.  Jonatlian  Edwards,  (a 
■eries  of  discourses.)  Sermons,  by  D.  L.  Moody, 
on  Love  and  Sympathy  ;  A.  P.  Peabody,  (in 
Christian  Consolation,)  on  Life  of  the  Aflections  ; 
il.  Blair,  (two  -sermons;)  C.  G.  Finney,  on 
Selfishness  Not  True  Religion :  K.  W.  Hamil- 
ton, Recognitions  in  Heaven ;  W.  Arnot,  (in 
Hoots  and  Fruits,)  Faith,  Hope,  and  Love. 
Foster's  Cyclopedia  of  Hlustrations,  [numbers 
marked  with  a  star  refer  to  poetical  quotations,] 
Ter.  1  :  610S,  6110,  10194;  2:  10195,  10567;  3: 
10433,  117«2 ;  4 :  *2073  ;  5  :  586,  587,  4477,  5552, 
8786, 9580, 11S81 ;  7 :  10466  ;  8 :  *1467,  2726 ;  10 : 
•1436,  *1729,  *1768,  3495;  11:  9271;  12:  349, 
•1122,  •1435,  1727,  1929,  2917,  3609,  9433,  9479 ; 
18:  1657,  3676,  8578. 

Practical  Thoughts. 
[the  traits  of  christian  love.] 

1.  Love  is  the  essential  element  which  un- 
derlies all  others  as  the  basis  of  the  Christian 
oharaetcr.  Vers.  1,  2. 

2.  Love  is  the  all-important  element  which 
make*  the  Christian  acceptable  before  God.  Vers. 
1,8. 

8.  Love  fulfills  the  law  by  its  patient  en- 
durance of  evils  for  Christ's  sake.  Ver.  4. 

4.  Love  places  self  in  the  background  and 
Christ  before  all.  Ver.  4. 

5.  Love  seeks  not  the  evil  in  others  but  the 
good,  and  finds  it  even  in  the  worst  of  men. 
Ver.  5. 

6.  Love  is  trustful,  and  hopes  the  best  of  all. 
Ver.  7. 

7.  Love  endures  in  the  Ciiurch,  while  the 
supernatural  gills  have  passed  away.  Ver.  8. 

8.  Love  enters  heaven,  while  human  knowl- 
edge is  only  of  the  earth.  Vers.  10-13. 

Sermon  Outline. 

BT  REV.   FRA.VK  RUSSELL. 

iNTRODrCTio.v.— This  unique  chapter  is  the  grand 
conclusion  of  all  preceding.  Hebrews  Included, 
Paul  wrote  one  hundred  chapters,  and  some  appel- 
lation of  Christ  appears  in  every  one  excepting  this. 
But  in  this  Christ  seems  described  in  singular  par- 
allels. "All  knowledge  and  all  mysteries."  "In 
him  are  hid  all  the  treasures  of  wisdom  and  knowl- 
edge." "  Bestow  all  my  goods  to  feed  the  poor." 
"  He  was  rich,  yet  for  your  sakes  he  became  poor." 


"  Is  not  easily  provoked."  "  When  he  was  reviled 
he  reviled  not  again."  Dean  Stanley  calls  this  a 
calm  between  chapters  of  storms. 

I.  Ttie  theme. 

Not  charity,  but  love.  So  Tyndale's,  Cranmer's, 
the  Genevan,  and  the  Revised  Version.  The  Greek 
I  word  appears  one  hundred  and  fourteen  times. 
I  Ninety-six  times  it  is  rendered  love,  including 
;  each  time  used  by  the  Saviour  and  by  John.  The 
!  primitive  meaning  of  its  verl)-root  Is  "  welcome," 
'  or  "  hospitality."  It  was  not  in  classic  Greek.  This 
!  love  was  not  known  until  it  was  bom  with  Christ. 
Neither  does  our  word  love  fully  express  It.  All 
Jove,  paternal,  flllal,  fraternal,  etc.,  is  love,  all 
differentiations,  as  leaf,  bud,  twig,  branch ;  but 
this  love  Is  the  tree,  the  roots,  and  the  trunk.  It  Is 
the  fountain  from  which  comes  every  sparkling 
drop  of  pure  love ;  the  ocean,  that  calls  all  waters 
Its  own ;  the  blazing  sun  of  Are  that  turns  to  Are  all 
that  touches  it. 

II.  Contraatcd. 

1.  Oratory,  powerful  among  the  Greeks,  especial- 
ly so  at  Corinth.  But  even  tongues  of  angels  wer« 
mere  clatter  without  this  love. 

2.  Prophecies,  with  mysteries  and  knowledge 
great,  also  in  cultured  Corinth,  yet  nothing. 

3.  Faith,  even  as  Matt.  21.  21,  is  failure. 

4.  Charity,  doling  out  one's  goods  to  the  poor  till 
all  are  gone,  is  yet  nothing. 

5.  The  climax  of  martyrdom  by  burning  would 
count  nothing.  Note — the  perfection  of  morality  Is 
a  failure.  The  very  terms  of  these  contrasts  show 
good  works  will  not  secure  salvation,  (iod  has 
said,  and  man  must  know,  that  it  is  mercy  and  not 
sacrifice. 

III.  Its  perfection  described. 

1.  Unselfish,  envieth  not,  vaunteth  not  Itself,  19 
not  puffed  up,  seeketh  not  her  own. 

2.  Of  graceful  purity,  doth  not  behave  itself  vut- 
seemly. 

3.  Loyalty  to  tnith  disdains  any  unrighteousness, 
but  rejoiceth  in  the  truth. 

4.  Has  capacity  for  suffering,  suffereth  long,  and 
is  kind,  is  not  easily  provoked,  beareth  all  things, 
endureth  all  things. 

5.  Is  confiding,  thinketh  no  evil,  is  ever  vrithoul 
suspicion,  at  least  hopeth  all  things. 

6.  Is  permanent.  (1)  Earthly  things  fail ;  prophe- 
cies, tongues,  knowledge,  things  partial,  childish 
things,  dim -seeing.  (2)  Heavenly  things  abide. 
Face  to  face  is  our  recognition  of  truths,  of  friendj ; 
love  never  fails,  it  is  God. 

nniclwsion.  —  Old  tradition  says  that  Joseph, 
when  garnering  the  grain  of  Egypt,  scattered  husks 
and  chaff  at  fountains,  on  streams,  and  before 
winds,  that  the  famine-stricken  every-where  might 
know  that  grain  awaited  them.  We  attain  here 
only  the  hint  of  pure,  exhaustless grain.  Abimdance 
awaits  all,  and  in  perfection.  All  may  begin  and 
pnisp  and  hold  this  heavenly,  god-like  love.  Faith 
enlightens,  hope  buoys,  but  love  Is  the  goal  and 
abldeth  greatest  over  all. 

135 


1  Cor.  15.  50-58. 


LESSON  VI. 


Second  Quartkr, 


A.  D.  57.] 


LESSON  VI. 

YiCTOBT  OVER  Death. — I  Oor.  15.  50-58. 


[May  11. 


in  victory.— 1  COR.  15.  54. 


GOLDEi\  TEXT.-Death  is  swallowed 

Time.— A.  D.  57.    See  on  Lesson  III. 

Connecting  Links.— See  on  Lesson  III,  topic  No.  9. 

Introduction.— This  section  concerning  tbe  resurrection  is  Introduced  by  a  question  uncovering  an 
objection  to  the  teaching  in  the  previous  section  of  the  chapter  that  the  dead  will  rise,  an  objection  based 
on  the  supposed  impossibility  of  the  process  of  resurrection.  The  objection  was,  perhaps,  prompted  by 
the  crude  teaching  of  some  Jews  that  the  resurrection  body  will  be  exactly  the  same  as  that  laid  in  the 
grave.  This  objection  Paul  rebukes  by  pointing  to  God's  works  in  nature,  to  the  difference  between  tlie 
seed  sown  and  the  plant  which  perpetuates  its  life,  and  between  the  endless  variety  of  living  bodies  on 
earth  and  the  objects  which  shine  and  move  above  us  in  the  sky.  He  declares  that  there  is  a  similar  dif- 
ference between  our  present  and  future  bodies,  a  difference  of  which  he  gives  four  powerful  parallel 
descriptions.  He  thus  shows  that  against  his  teaching  the  objection  of  verse  35  has  no  force.  The  story 
of  Genesis  tells  us  that  the  human  body,  even  as  at  first  created,  and  according  to  a  constant  divine  orden 
is  imperfect.  But  through  our  relation  to  Christ  we  shall  receive  bodies  like  his.  In  other  words,  a 
change  is  absolutely  necessary  before  we  can  attain  the  goal  of  our  being.  And  it  will  come.  Though 
all  will  not  die,  every  one  will  pass  through  the  needful  change  from  mortality  to  immortality.— Beet. 


Authorized  Version. 

50  Now  this  I  say,  bretliren,  tliat 
"flesh  and  blood  cannot  inherit  the 
kingdom  of  God;  neither  doth  corrup- 
tion inherit  incorruptiou. 

51  Behold,    I  show    you    a    mystery ; 


Matt.  IB.  17;  John  3.3,5. 


50.  Now  this  I  say — He  thus  calls  atten- 
tion to  something  to  be  observed,  and  liable  to 
be  overlooked.  Not  only  is  the  change  of  body 
possible,  and  according  to  natural  and  spiritual 
analogies,  but  it  is  necessanj. — Alford.  Flesh, 
and  blood  —  Denotes  such  bodies  as  we  have 
here  :  bodies  that  are  fragile,  weak,  liable  to  dis- 
ease, subject  to  pain  and  death.  They  are  com- 
posed of  changing  particles,  to  be  repaired  and 
strengthened  daily ;  they  are  subject  to  decay, 
and  are  wasted  away  by  sickness,  and  of  course 
they  cannot  be  fitted  to  a  world  where  tliere 
shall  be  no  decay  and  no  death. — Barnes.  Can- 
not inherit— The  present  tense  sets  forth  the 
absolute  impossibility  wi  the  nature  of  things. — 
Alford.  They  are  not  capable  of  enjoying  the 
divine  vision,  nor  of  performing  the  exalted  serv- 
ices, nor  of  relishing  the  pure  pleasures,  which 
constitute  tlie  glory  and  felicity  of  the  kingdom 
of  GoA.—Mackniijht.  The  kingdom  of  God — 
This  is  that  happy  place  wliich  Clirist  luitli  gone 
to  prepare  for  the  reception  of  his  people.  John 
14.  2.  In  that  place  bodies  composed  of  flesli 
and  blood  cannot  live,  becau.se  it  atfords  no 
objects  suited  either  to  the  senses  or  to  the  ap- 
petites of  a  fleshly  body.  —  Macknight.     Cor- 


Heviaed  Version. 

50  Now  tliis  I  say,  brethren,  that 
flesh  and  blood  cannot  inherit  the 
kingdom  of  God;  neither  doth  cor- 

51  ruption  inherit  incorruption.  Be- 
hold, I  tell  you  a  mystery :  We  shall 


ruption  is  the  quality  that  arises  from  the  in- 
stability of  the  material  particles,  by  which  dis- 
placement, decay,  and  disintegration  take  place. 
Such  a  body  as  this  cannot  inherit  incorruj)- 
tion,  which  implies  a  body  suftering  no  decay 
or  dissolution ;  a  body  of  which  every  particle 
retains  its  place,  with  perfect  health  and  dura- 
bility. Before  the  present  corruptible  can  put 
on  this  incorruption  a  change  must  take 
place. 

51.  Behold— Lift  up  your  eyes  upon  the  glo- 
rious picture  I  present. —  Whedon.  A  mystery 
— This  is  a  peculiarly  Pauline  word,  having  its 
own  precise  meaning  in  the  epistles ;  and  that 
not  as  we  understand  it,  "something  beyond 
comprehension,  or  in  itself  deep  or  mygterious ;''^ 
but  that  which  has  not  been  made  known  to 
men  until  the  revelation  of  Jesus  Christ;  a  truth 
kept  back  until  the  due  time  for  its  announce- 
ment. Such  a  truth  was  this  of  the  resurrection, 
not  clearly  set  forth  until  this  epistle  was  writ- 
ten. As  Barnes  says:  "  The  word  stands  opposed 
to  that  which  is  revealed.,  not  to  that  which  is  in 
itself  plain.  The  doctrines  to  which  the  word 
relates  may  be  in  themselves  clear  and  simple, 
but  they  are  hidden  in  mystery  until  they  are 


May  11,  18ft4. 


LESSON    VI. 


1  Cor.  15.  50-58. 


Authorized  Version. 

We'sljall    not  all   slofj),  'but  we  shall 
all  be  cliiinued. 

53  111  a  moment,  in  tlu;  twinklinjr  of 
an  eye,  at  tiie  last  trump:  for  *  the 
trumpet  siiall  sound,  and  the  dead  shall 
be  raised  inconuptil)le,  anil  we  siiall  be 
changed. 

58  For  this  corrujitible  must  put  on 
incorruption,  and  'this  mortal  inunt  put 
on  immortality. 

54  So  when  this  corruptible  shall  have 
put  on  incorruption,  and  this  mortal 
shall    have    put    on    immortality,    then 


reveiiluJ."  "We  shall  not  all— The  enipliasis 
is,  botli  times,  on  all:  "-[All  of  us\  shall  not 
tleep,  but  {all  of  us]  shall  be  cliaiujed ;''''  tlmt 
id,  "tlic  .sleep  of  duutli  cuiiiiot  be  piei.licated  of 
[all  of  us,j  but  the  resurrection-change  ca/i."— 
Alford.  All  of  us  covei-s  in  both  places  the 
whole  nice;  as  su<rjrest(.'d  by  the  general  tenn 
"  tlcsli  and  blood."— i>Vtr  Sleep— The  sleep 
of  death.  All  be  changed— On  this  change  we 
may  note:  (1)  Tlmt  it  is  a  change  that  conies 
vji'in,  and  is  oJ\  the  very  body  then  being;  the 
very  same  matter  and  substance.  (2)  That  a 
change  does  not  mean  the  bringing  in  any  new 
material.  (3)  That  ver.  53  shows  that  it  cou- 
aists  in  the  assuming  of  immortidity,  with  the 
modifications  included  tlierein,  upon  that  very 
mortal  body,  and  no  other.—  Whedon.  It  is  no- 
where asserted  in  the  New  Testament  that  we 
shall  rise  again  with  our  bodies.  Unless  a  man 
will  say  that  the  stalk,  the  blade,  and  the  ear 
of  corn  are  actually  the  same  thing  with  the 
single  grain  which  is  put  into  the  ground,  he 
cannot  ^luote  Paul  as  saying  that  we  shall  rise 
again  with  tlio  same  bodies. — Burton. 

52.  In  a  moment — Literally,  "In  an  atom,'''' 
sell,  of  time;  a  point  of  time  which  cainiot  be 
cut  or  divided. — Barnes.  At  the  last  trtunp 
— The  word  "last"  does  not  mean  that  there 
are  to  be  several  blasts  of  a  trumpet  on  the  final 
liay,  and  that  this  was  the  last  which  should  be 
blown,  but  simply  that  it  would  be  tin'  trumpet 
of  the  liist  day,  after  which  no  more  would  be 
heard. —  Buckert.  The  trumpet  shall  sound 
— As  the  law  was  given  with  the  sound  of  a 
trumpet,  so  the  final  judgment  according  to  it. 
Hub.  Vi.  19.— A  Iir<^n.  Sie  the  Notes,  Fii-st 
Quarter,  Lesson  XI,  Verse  lii.  Dead  shall  be 
raised — I'aul  lingere,  in  repetition,  over  the 
coming  change.  The  body  doomed  to  decay 
will  clothe  itself  with  absence  of  decay ;  and 


Revised  Version. 

not   all   sleep,    but  we   shall   all   be 

52  changed,  in  a  moment,  in  the  twink- 
ling of  an  eye,  at  the  last  trump:  for 
the  trumpet  shall  sound,  and  the 
dead   shall   be   raised    incorruptible, 

53  and  we  shall  be  changed.  For  this 
corruptible  must  put  on  incorrup- 
tion, and   this  mortal  must   put   on 

54  immortality.  But  when  'this  cor- 
ruptible siiall  have  put  on  incorrup- 
tion, and  this  mortal  shall  have  put 


the  body  doomed  to  death  will  clothe  itself  in 
deathlessness.  "We  shall  be  changed  — We, 
(1  Thess.  4.  15,)  the  living,  in  contrast  to  tht 
dead  ones.  It  implies  clearly  that  Paul  did  not 
know  that  long  ages  would  pass  before  Christ's 
coming.  But  that  he  confidently  e.\pectod  to 
survive  the  day  of  Christ  we  cannot  fairly  in- 
fer. For,  in  rhetorical  figure,  he  frequently  iden- 
tifies himself  with  that  which  he  describes :  so 
chap.  C.  15  ;  10.  '22,  29 ;  Rom.  3.  7 ;  7. 14,  If. ;  com- 
pare James  3.  9.  Probably,  in  this  matter,  hope 
and  tear  alternated  with  his  circumstances  and 
his  frame  of  mind. — Beet. 

53.  This  corruptible — It  is  human  nature 
in  its  e.ssential  elements,  that  is,  to  inherit  eter- 
nity ;  not  an  ethereal  rudiment  just  saved  from 
the  wreck  of  the  former  fabric,  and  just  serving 
to  connect,  as  by  a  film  of  identity,  the  earthly 
with  the  heavenly  state. — Isaac  Taylor.  Put 
on — Literally,  shall  clothe  on;  the  Greek  being 
the  word  signifying  to  jJul  on  a  garment. —  Whe- 
don.  Immortality — Here  only,  besides  1  Tim. 
6.  16,  the  word  "immortality"  is  found.  No- 
where is  the  immortality  of  the  soul  distinct 
from  the  body  taught,  a  notion  which  many 
erroneously  have  derived  from  heathen  philos- 
ophei-s.  Scrijiture  does  not  contemplate  the 
anomalous  state  brought  about  by  death  as  the 
consummation  to  be  earnestly  looked  for,  (2  Cor. 
5.  4,)  but  the  resurrection. — D.  Brown. 

Let  us,  therefore,  look  upon  this  flesh  not  so 
muoti  with  contempt  of  what  it  was  and  is,  as 
with  a  joyful  hope  of  what  it  shall  l)e.  And 
when  our  courage  Is  assaulted  with  the  change 
of  these  bodies,  from  healthful  to  weak,  from 
living  to  dead,  let  us  comfort  ourselves  with  the 
assurance  of  this  change  from  dust  to  Incorrup- 
tion.—iiis/iop  Hall. 

54.  So  when— At  the  coming  of  the  Lord, 
the  resurrection  of  the  dead,  and  the  transfor- 

137 


1  COE.  15.  50-58. 


LESSON  VI. 


Second  Quarter, 


Authorized  Version. 

shall  be  brought  to  pass  the  saying  that 
is  written,  Death  is  swallowed  up  in 
victory. 

65  O  '  death,  where  is  thy  sting  ?  O 
a  grave,  where  is  thy  victory  ? 

56  The  sting  of  death  is  sin;  and  the 
*  strength  of  sin  is  the  law. 

57  But  *  thanks  be  to  God,  which  giv- 
eth  us  '°  the  victory  through  our  Lord 
Je'sus  Christ. 


mation  of  the  living  saints.  Brough.t  to  pass 
— The  apostle  reads  between  the  lines  of  the 
jvrophetic  announcement  and  sees  a  deeper  mean- 
ing than  even  the  prophet  saw  to  his  own 
w^ords.  Death,  is  swallowed  up— This  is  a 
quotation,  exact  in  sense,  from  Isa.  25.  8.  "lie 
has  swallowed  up  death  for  ever."  The  word 
victori/  was  suggested  to  Paul  by  an  Aramaic 
word  of  that  meaning  similar  to  the  Hebrew 
word  rendered  "  for  ever."  It  also  recalls  verse 
26.  In  this  quotation  lies  an  argument.  For 
Isaiah's  words  imply  clearly  a  complete  and 
eternal  undoing  of  the  work  of  death ;  and  this 
ean  be  only  by  resurrection  of  the  dead. — Beet. 
55.  O  death,  where  is  thy  sting  [Rev. 
Ver.,  thy  victori/.] — These  words  were  evident- 
ly suggested  by  Ilosea  13.  14,  which  reads: 
"  From  the  hand  of  Hades  I  will  rescue,  and 
from  death  I  will  redeem  them.  Where  is  thy 
righteous  claim,  0  death  ?  where  is  thy  sting,  0 
Hades  ? "  This  ancient  prophecy  foretells  com- 
plete deliverance  from  death.  Thus,  in  what 
Beems  to  be  merely  a  shout  of  victory,  Paul  adds 
another  Scripture  proof  to  the  arguments  of  this 
chapter. — £eet.  Probably  Paul  did  not  intend 
this  as  a  direct  quotation ;  but  he  spoke  as  a  man 
naturally  does  who  is  familiar  with  the  language 
of  the  Scriptures,  and  used  it  to  express  the 
sense  which  he  intended  without  meaning  to 
make  a  direct  and  literal  quotation. — Barnes. 
Death — Eeferrmg  here,  undoubtedly,  to  death 
in  the  proper  sense ;  death  as  prostrating  the 
living  and  consigning  them  to  the  grave.  — 
Barnes.  "Where  —  As  though  looking  round 
for  something  which  has  disappeared.  —  Beet. 
The  "where"  implies  their  past  victorious  de- 
stroying power  and  sting,  now  gone  for  ever, 
obtained  through  Satan's  triumph  over  man  in 
Eden,  which  enlisted  God's  law  on  the  side  of 
Satan  and  death  against  man.  Rom.  5.  12,  17, 
21.— D.  Brown.  Thy  sting— A  siinr/  as  of  a 
scorpion,  (Rev.  9.  10,)  or  a  serpent,  as  in  Gen.  3. 
and  Num.  21.  O  grave — The  word  translated 
138 


Revised  Version. 

on  immortality,   then  shall  come  to 
pass  the  saying  that  is  written,  Death 

55  is    swallowed    up   '  in    victory.       O 
death,  where  is  tliy  victory?  O  death, 

56  w'here  is    thy  sting?      The   sting   of 
deatli  is  sin  ;  and  the  power  of  sin  is 

57  the   law :     but    thanks    be    to    God, 
which  giveth  us  tlie  victory  through 

58  our  Lord  Je'sus  Christ.     Wherefore, 


^Or,  victuriouslt/. 


the  grave  literally  signifies  the  invisible  world,  or 
the  place  where  departed  .spirits,  both  good  and 
bad,  remain  till  the  resurrection.  The  place 
where  the  spirits  of  the  righteous  abide  the 
Jews  called  Paradise  ;  the  place  where  the  wick- 
ed are  shut  up  they  called  Tartarus.,  after  the 
Greeks. — Macknight. 

56.  The  sting  of  death  is  sin— Sin  is  tht 
sting  of  death  in  that  but  for  sin  even  death  (the 
abstract  power  personified)  could  not  have 
pierced  us.  For  death  is  the  punishment  of 
sin.  By  committing  sin  we  gave  our  enemy  a 
weapon  with  which  he  slew  us.  But  death  can- 
not hurt  those  saved  from  sin.  For  to  them 
death  is  gain.  To  them,  therefore,  death  is  a 
serpent  which  has  lost  its  sting,  retaining  its 
outward  form,  but  powerless  to  injure. — Beet. 
Strength  [Rev.  Ver.,  poiver']  of  sin  is  the  law 
— Tlie  Jews  maintained  that  a  man  might  be 
justified  and  saved  by  obedience  to  the  law. 
Paul  here  shows  that  it  is  the  law  which  gives 
its  chief  vigor  to  sin,  and  that  it  does  not  tend 
to  subdue  or  destroy  it,  and  that  power  is  seen 
most  strikingly  in  the  pangs  and  horrors  of  a 
guilty  conscience  on  the  bed  of  death. — Barnes. 

51.  Thanks  be  to  God— God  alone  is  the 
author  of  this  victory.  He  formed  the  plan  ;  he 
executed  it  in  the  gift  of  his  Son ;  and  he  gives 
it  to  us  persnnalhj  when  we  come  to  die. — 
Barnes.  Giveth  us  the  victory  —  The  last 
victory  over  death.  But  this  implies  all  earher 
victories.  For,  only  tliose  who  conquer  sin  and 
the  world  now  will  "  attain  to  the  resun-ection 
from  the  dead."  Phil.  3.  U.—Beet.  Through 
ovir  Lord  Jesus  Christ — There  is  one  who  haa 
satisfied  the  law;  has  thence  taken  out  tht 
strength  of  .nn ;  thence  destroyed  the  sting  of 
death ;  and  so  wrought  the  resurrection.  This 
exposition  shows  that  the  reference  to  the  law 
is  logically  in  the  straight  line  of  Paul's  argu- 
ment.—  Whedon.  By  his  death,  thus  destroying 
the  power  of  deatli ;  by  his  resurrection  and  tri- 
umph over  the  grave ;  and  by  his  grace  imparted 


Mat  11,  1884. 


LESSON  VI. 


1  Cor.  15.  50-58. 


Authorised  Vereion. 

58  Therefore,  my  beloved  brethren, 
"be  ye  steadfast,  uiimovcal)le,  always 
abounding  in  the  work  of  the  Lord  for- 
asmuch as  ye  know  that  "  your  labour 
is  not  in  vain  in  the  Lord. 


to  us  to  enable  us  t«  sastain  the  puins  of  death, 
and  givinjj  to  us  the  hope  of  a  glorious  resurrec- 
tion.— Barne».  In  versus  50,  57  we  have  un  epit- 
ome of  the  Gospel :  sin,  the  law,  death,  the  gift 
of  salvation  from  CJoJ  through  Clirist. — Bi^€t. 

58.  Therefore— A  conclusion  to  the  argu- 
ment of  the  entire  chapter.  Paul's  Hurtfore  is 
always  importiuit,  as  the  hinu'c  upon  wliich  a 
mighty  door  opens.  My  beloved  brethren — 
Paul's  heart  hovers  in  tuU  alluction,  in  passing 
from  those  fearful  scenes,  over  his  brethren,  as  if 
he  would  provide  for  their  safety.  Be  ye  stead- 
fiast,  umnovable  —  UttaJja^t,  uuinuvable,  and 
al'ouiuiiiu/,  form  a  climax.  Steadfast  means  posi- 
tive, intrinsic  firmness;  t/;/worrti?<?  implies  re- 
sistance to  the  mightiest  outward  pressures  and 
fiercest  onsets;  abounding  means  energetic  action. 
Some  Christians  appear  to  do  nothing ;  some  to 
do  a  little;  otliers  alxmnd  in  every  good  word 
and  work.— 117/ rtM/).  "Work  of  the  Lord- 
Chap.16.  10,  the  work  given  us  by  Christ  to  do. 
—Bed.  The  leorl- of  the  Lord  '\^  tha  Christian 
life,  with  its  active  and  passive  duties  and 
graces,  the  briiiirini,' forth  the  fruits  of  the  Spirit. 
—Alford.  Your  labor— Suggests  the  weariness 
frequently  involved  in  the  work  for  Christ.  Not 
in  vain — It  is  not  as  if  you  were  to  die  and 
never  live  again.  There  will  be  a  resurrection, 
and  you  will  be  suitably  recompensed  then. 
What  you  do  for  the  honor  of  God  will  not  only 
be  attended  with  an  approving  conscience,  and 
with  happiness  liere,  but  will  be  met  with  the 
trlorious  and  eternal  rewards  of  heaven. — Barnes. 
In  the  Lord— For  Christ  is  the  element  in 
which  we  toil :  and  nothing  done  in  him  can  be 
without  result.  This  verse  reminds  us  how 
often  doubts  about  doctrine  lessen  the  abun- 
dance and  the  constancy  of  Gospel  work.  For 
•uoh  work  appears  useless  to  those  wlio  are  not 
firmly  convinced  of  the  truth  of  the  Gospel. 
All  Christian  activity  flows  from  fully  believed 
Christian  doctrine. — Bt^et. 

Authorities  to  be  Consvilted. 
See  list  of  works  on  Lesson  TIT,  and  the  fol- 
lowing: Life  in  a  Risen  Saviour,  by  R.  S. 
Candlish.  llomiletical  Monthly,  iii,  595. 
Preacher's  Lantern,  i,  730,  179,  742.  Sunday 
Magazine,  (1866,)  436,  819.      Sermons,  by  W. 


Revised  Verelun. 

my  beloved  brethren,  be  ye  stedfast, 
unmoveable,  always  abounding  in  the 
work  of  the  Lord,  fonisniuch  as  ye 
know  tiiat  your  labour  is  not '  vain  in 
the  Lord. 


Jay,  on  The  Final  Change ;  J.  Logan,  Tho 
Christian's  Victory  ;  G.  W.  Bethunc,  Vic- 
tory Through  Christ;  C.  Spurgeon,  (Series  1,) 
Thought.s  on  the  Last  Battle ;  J.  Drummoud, 
Spiritual  Labor;  W.  B.  Reed,  Steadfast  and 
Uumovable.  Foster's  Cyclopedia  of  Illustra- 
tions, [numbers  marked  by  a  star  refer  to  th» 
poetical  volumes,]  ver.  52:  *2GC8,  5030,  5038, 
7811,  12068;  53:  *311i7  ;  54:  1272,  *1932,  2926, 
7127;  55:  *9S4,  1354,  1754,  7200;  56:  5311, 
11392  ;  57  :  1307,  1315,  1371 ;  58  :*951,  *1977. 

Practical  Thoughts. 

[the  believer's  victory.] 

1.  The  believer's  victory  is  a  future  victory 
to  be  consummated  only  when  this  corruptible 
body  shall  have  passed  away.  Ver.  50. 

2.  The  believer's  victory  is  the  complete  in- 
heritance of  the  kingdom  of  God,  reserved  for 
the  followers  of  Christ.  Ver.  50. 

3.  The  believer's  victory  will  be  a  change  to 
the  living  and  a  resurrection  to  the  dead.  Vers. 
51,  52. 

4.  The  believer's  victory  will  be  a  triumph 
with  sound  of  trumpets  and  glorious  accom- 
paniments. Ver.  52. 

5.  The  believer's  victory  will  be  eternal  when 
this  mortal  shall  have  put  on  an  undying  im- 
mortality. Ver.  53. 

G.  The  believer's  victory  shall  cause  death  to 
be  forgotten  and  swept  away  in  a  glorious  life. 
Ver.  54. 

7.  The  believer's  victory  is  won  only  through 
the  Lord  Jesus  Christ.  Ver.  57. 

8.  The  believer's  victory  should  be  an  en- 
couragement to  us  in  our  struggle,  by  its  as- 
surance that  our  labor  will  not  be  in  vain. 
Ver.  58. 

Sermon  Outline. 

BY  REV.   A.   n.  TITTLE,  M.A. 

The  instinct  of  the  human  heart  personates 
death  as  a  dreaded  foe.  Nearly  every  literature 
presents  it  as  a  pod.  or  goddess,  or  angel,  or  alarm- 
ing presence,  wrapped  about  in  mystery,  seeking 
the  destruction  of  men. 

In  Scripture  death  is  represented  as  an  enemy, 
(1  Cor.  15.  2f.,>  dreadful  in  his  approach,  (Rev.  6.  8,) 
binding  souls  with  fear.  Heb.  2. 16.    But  it  U  the 


1  Cor.  15.  50-58. 


LESSON  VI. 


Second  Quartee. 


|>eculiar  glory  of  the  Gospel  that  it  reveals  the  fact 
Df  the  conqueror  conquered, 

I.  Death's  victory. 

II.  Death's  overthrow. 

I.  Death's  victory  is— 

1.  The  apparent  destruction  of  our  life.  Whatever 
our  hope  of  perpetual  life  may  be,  it  is  never  sup- 
ported by  the  fact  of  death.  The  story  that  the 
torpse  tells  is  corruption,  dishonor,  weakness,  life 
lost  in  the  abyss  of  material  nature.  No  grave  ever 
lurrenders  its  inhabitant.  No  voice  answers  our 
appeal  to  those  which  have  fallen  asleep. 

If,  through  our  powerful  love  of  life,  we  persist 
In  our  belief  that  the  soul  escapes  from  the  perish- 
ing body  into  another  state  of  existence,  death  makes 
even  that  hope  va^ue.  What  are  we  out  of  the 
body  but  formless  spirits  ?  The  instinct  of  life  de- 
mands a  being  more  real  than  an  eternal  ghost- 
existence. 

2.  Another  feature  of  the  victory  of  death  is,  that 
by  bringing  the  soul  to  face  the  solemnities  of  the 
Invisible  realm,  it  rouses  the  sense  of  guilt.  The 
shudder  of  the  soul  from  the  possible  loss  of  its  be- 
ing cannot  compare  with  the  indescribable  horror 
of  meeting  a  God  whose  just  law  we  have  offended. 
*'The  sting."  Ver.  56.  Instance  death  scenes. 
This  dread  may  be  suppressed  but  only  tempo- 
rarily. 

II.  Christ  has  turned  Death's  victory  into  de- 
feat— 

1.  By  his  death,  in  which  he  -saves  us  from  our 
sins,  (ver.  3,)  and 

2.  By  his  resurrection,  which  establishes  his 
claim  as  a  divine  Saviour,  and  proves  his  omnipo- 
tence in  the  realm  of  death. 

First.  (1)  The  horrible  sense  of  guilt  is  removed 


by  Jesus'  vicarious  death.  The  challenge  of  the 
law  Is  answered  by  the  cross.  The  alarmed  con- 
science is  quieted  by  an  appeal  to  Christ's  blood. 
Rom.  1.  8,  sq.  Thus  death's  "  sting  "  is  removed. 
(2)  Immediately  following  faith  in  Christ's  redeem- 
ing work  is  a  communication  of  his  life  to  the  be- 
liever. And  it  is  a  witness  to  our  Immortality. 
The  doctrine  of  the  New  Testament  is  that  the  work 
of  grace  by  which  a  soul  is  renewed  is  identical 
with  that  very  life  by  which  God  raised  up  Jesus 
from  the  dead.  Eph.  1. 19,  20.  As  sin  is  the  very 
root  of  death,  so  righteousnsss  is  life.  As  one  as- 
similates divine  goodness,  lives  in  conscious  purity 
of  heart,  energy  of  faith,  union  with  the  Holy 
spirit,  he  is  possessed  of  an  inspired  force  that 
makes  him  completely  alive,  so  that  he  has  an  inner 
assurance  of  deathlessness.  This  is  the  very  power 
of  the  resurrection.  Phil.  3.  8-11. 

Secondly.  Christ  is  victorious  over  death  by  his 
resurrection.  (1)  That  he  rose  from  the  dead  la 
proven  by  many  and  competent  witnesses.  Vers. 
4-11.  (3)  That  the  fact  carries  with  it  the  fact  of  the 
general  resurrection.  Vers.  12,  13.  (3)  It  fits  in 
as  an  essential  feature  of  the  divine  plan  of  redemp- 
tion. Vers.  20-26.  (4)  Its  mystery  does  not  invali- 
date the  fact,  for  the  most  familiar  processes  of 
nature  are  involved  in  equal  mystery.  Ver.  35.  sq. 

It  is  enough  for  us  to  know  that  He  who  is  our 
life  entered  the  sepulcher,  and  in  that  august 
conflict,  of  which  God  only  knows  the  mystery, 
"Death  was  swallowed  up  in  victory."  Becomes 
from  the  realm  of  the  dead  and  proclaims  that  his 
life  is  ours. 

Finally,  oiu*  duty  growing  out  of  this  Christ- 
wrought  victory  is  steadfastness  in  his  work.  Ver. 
58.  What  is  done  in  him  is  eternal. 


A.  D.  57J  LESSON  Vn.  CMay  18. 

The  Uproar  at  Ephesus. — Acts  19.  23-41  j  20.  1,  2. 
GOLDEN  TEXT.— Why  do  the  heathen  rage,  and  the  people  imagine  a  vain  thing.— PSA.  2.  1. 

Time.— A.  D.  57.    For  rulers,  etc.,  see  Lesson  I. 

Place.— Ephesus,  in  Asia  Minor. 

CONNECTING  LINKS.— (With  Lesson  II.)  (1)  The  disciples  separated  from  the  Jews.  Acts  19.  9, 10. 
(2)  The  sorcerers  and  their  books.  Acts.  19.  11-20.    (3)  Paul's  plan  of  journeying.  Acts  19.  21,  22. 

Introduction.— There  is  a  close  resemblance  between  this  tumult  at  Ephesus  and  the  tumult  at 
Philippl.  Both  arose,  not  from  the  Jews,  but  from  the  Gentiles ;  this  peculiarity  distinguishes  them 
from  all  the  persecutions  recorded  in  the  Acts,  to  which  the  Christians  were  exposed  ;  all  others  were 
persecutions  instigated  by  the  Jews.  And  both  originated  from  sordid  motives  :  in  Philippl,  the  mas- 
ters of  the  Pythonic  slave  feared  that  they  would  lose  their  gains ;  in  Ephesus,  Demetrius  and  his  crafts- 
men feared  that  their  craft  would  be  brought  to  naught.— GZoagr.  Tlte  temple  of  Diana  at  Epliesus.— 
Her  temple  at  Ephesus,  built  in  a  marsh  on  layers  of  charcoal  and  hides  stuffed  with  wool,  as  protection 
against  earthquakes,  called  by  Pliny  the  wonder  of  the  world,  having  been  burned  in  the  year  355  B.  C. 
In  the  night  in  which  Alexander  the  Great  was  bom,  was  rebuilt  with  greater  magniflcence.  It  is  said 
to  have  had  one  hundred  and  twenty-seven  columns,  sixty  feet  high,  each  the  gift  of  a  king  ;  and  that 
seven  of  these,  made  of  jasper,  were  brought  to  Constantinople  and  applied  to  the  support  of  the  dome  of 
8t.  Sophia.— Jacobsod.  Central  within  the  whole  structure  was  a  small  roofed  chapel  or  cella  containing 
140 


LESSON  VII. 


Acts  19.  23-41;  20.  1,  2. 


Mat  18,  1884.       

the  sacred  image.  The  temple  itself  inclosing  the  chapel  was  au  immense  oblong  four  huii(ired  and 
twenty-live  feet  in  length  and  two  hundred  and  twenty  feet  in  breadth.  The  whole  was  without  roof, 
being,  in  fact,  rows  of  columns,  colonnades,  surmounted  by  a  horizontal  entablature.  The  whole  was 
simply   au  honorary  open  columnar  structure  Inclosing  the  cell  that  Inclosed  the  goddess.— D.  D. 


Q'f. 


Authorized  Version. 

23  And  '  the  same  time  there  arose  no 
small  stir  about  ''that  way. 

24  For  a  certain  man  named  De-me'- 
tri-us,  a  silversmith,  which  made  siher 


The  Theatre  at  Ephesus. 

Revised  Version. 

23  And  about   that  time  there  arose 

24  no  small  stir  concerning  the  Way. 
For  a  certain  man  named  De-me'tri- 
us,  a  silversmith,  which  made  silver 


23.  About  the  same  time— Only  a  general 
iiidieatiou.  The  time  of  Paul's  intended  de- 
parture is  not  marked  with  strict  exactness. — 
Jacobson.  Concerning  that  way  [Rev.  Ver., 
Concerning  the  Way.] — Tliat  is,  concerning  the 
religion  of  Jesus  Christ  which  Paul  inculcated, 
that  nietlioJ  of  woi-shipiug  God  and  securing 
Ml  interest  iu  eternal  hfo  wliich  he  taught.     See 


chap.    9.   2.  —  Gloag.     See  note,    Lesson    II., 
ver.  9. 

24.  Demetrius — If  not  proprietor  of  the  en- 
tire manufactory  or  sale  of  the  shi-ines,  this 
person  was  at  any  rate  qualified  in  brain  and 
tongue  for  leading  a  stirring  movement.  The 
preaching  of  Paul,  the  growth  of  his  Church, 
the    spreading   skepticism   chordlng   with  the 


Acts  19.  23-41;  20.  1,  2.         LESSON  VII. 


Second  Quarter. 


Authorized  Version. 

shrines  for  Di-au'a,   brought   no  'small 
gain  unto  the  craftsmen ; 

25  Whom  he  called  together  with  the 
workmen  of  like  occupation,  and  said, 
Sirs,  ye  know  that  by  this  craft  *  we 
have  our  wealth. 


"Chap.  16.  16,  19. < Prov.  15.  27;  1  Tim.  6.  10;  Rev.  18.  16. 


advancing  civilization  of  the  age,  was  making 
its  impression.  Of  this  the  shrine  market  was 
test,  and  was  exhibiting  unwelcome  proofs.  A 
counter  movement  was  imperatively  neces- 
sary.— D.  D.  Whedon.  Silver  shrines— These 
silver  shrines  were  small  models  of  tlie  temple 
of  Diana,  containing  an  image  of  the  goddess. 
They  were  purchased  by  the  pilgrims  to  the 
temple,  and  on  their  return  home  were  set  up 


Revised  Version. 

shrines  of  *Di-an'a,  brought  no  little 

25  business  unto  the  craftsmen;  whom 
he  gathered  together,  with  the  work- 
men of  like  occupation,  and  said, 
Sirs,  ye  know  that  by  this  business 

26  we   have    our   wealth.     And  ye   see 


The  Epheslan  Diana. 

as  objects  of  domestic  worship.  The  miniature 
temples  would  doubtless  find  a  great  sale.  The 
temple  of  Diana  was  celebrated  throughout  the 
world,  and  the  goddess  was  the  chief  object  of 
the  worship  of  proconsular  Asia  ;  and  thus  trav- 
elers and  pilgrims  to  Ephesus  would  be  anxious 
to  caiTy  away  with  them  memorials  of  their  visit. 
— 6(oag.  For  Diana  [Kev.  Ver.,  Of  Diana  ; 
margin,  Artemis.] — Diana  was  worshiped  imder 
a  variety  of  characters,  as  the  goddess  of  hunt- 
ing, of  traveling,  of  the  night,  of  childbirth, 
and  under  different  names  :  in  heaven  she  was 
142 


Luna,  in  the  woods  Diana,  and  in  hell  Hecate. 
There  Ls,  however,  a  decided  difference  between 
the  Greek  and  the  Ephesian  Diana.  The  Greek 
Diana  is  represented  with  a  bow  in  her  hand, 
and  dressed  in  a  hunting  habit,  while  the  Ephe- 
sian Diana  is  represented  as  a  female  with  many 
breasts,  supposed  to  signify  the  fruitful  attri- 
butes of  Nature.  It  has  been  supposed  that 
when  the  Athenians  colonized  Ephesus  they 
found  the  worship  of  some  Asiatic  goddess  es- 
tablished there,  whose  name  they  changed  into 
Diana,  from  some  fancied  points  of  resemblance 
between  her  and  their  own  goddess. — Gloag. 
Brought  no  small  gain  [Eev.  Ver.,  JVo  little 
business.]  —  The  word  rendered  gain  should 
rather  be  rendered  work  or  emploi/ment. — Z. 
Abbott. 

As  we  look  to  the  more  elaborate  reproductions 
of  that  type  in  marble,  of  which  one  may  be  seen 
in  the  Vatican  Museum,  we  seem  to  be  gazing  on 
a  Hindu  idol  rather  than  on  a  Greek  statue.  Its 
ugliness  was  perhaps  the  secret  of  its  power. 
When  art  clothes  Idolatry  with  beauty,  man  feels 
at  liberty  to  criticise  the  artist  and  his  work, 
and  the  feeling  of  reverence  becomes  gradually 
weaker.  The  savage  bows  before  his  fetich 
with  a  blinder  homage  than  that  which  Pericles 
gave  to  the  Jupiter  of  Phidias.— PJumptre. 

25.  The  workmen  of  like  occupation  — 

The  "craftsmen"  of  the  previous  verse  repre- 
sent the  higher  class  of  what  we  call  skilled  la- 
bor. Here  we  have  the  unskilled  laborers  whom 
they  employed.  The  former  were,  in  a  sense, 
artists  ;  these  were  artisans.  Sirs  —  Literally, 
men.,  the  word  used  being  different  fi'om  that  in 
chap.  16.  SO.  By  this  craft  [Eev.  Ver.,  btcsi- 
ness]  we  have  our  wealth— The  opening  words 
of  Demetrius  bring  before  us,  with  an  almost 
naive  simplicity,  the  element  of  vested  interests 
which  has  at  all  times  played  so  prominent  a 
part  in  the  resistance  to  religious  and  political 
reforms,  and  entered  largely  into  the  persecu- 
tions against  which  the  early  preachers  of  the 
Gospel  had  to  contend.  Every  city  had  its  tem- 
ples and  priests,  its  flamens,  its  oracles,  or  sanct- 
uaries. Sacrifices  and  feasts  created  a  market 
for  industry  which  would  otherwise  have  been 
wanting. — Fhimptre, 


May  18,  1884. 


LESSON  VII. 


Acts  19.  23-41;  20.  1,2. 


Authorized  VerBion. 

26  Moreover  ye  see  and  hear,  that  not 
alone  at  Epli'e-sus,  but  almost  througli- 
out  all  A'si-a,  tliis  Paul  hatli  persuadeti 
and  turned  away  much  people,  sayint; 
that  tliey  '  l>c  no  gods  which  are  made 
with  hands: 

27  So  that  not  only  this  our  craft  is  in 
danger  to  be  set  at  nouglit;  but  also 
that  the  temple  of  the  great  goddess 
Di-an'a  should  be  des|)ised,  anil  her 
magnificence  sliould  l)e  destroyed,  whom 
all  Asi-a  and  tlie  world  worsliippeth. 

28  Anil  wlien  they  heard  these  snyinga^ 
they  were   full  of  wrath,  and  cried  out, 


•  1  Cbron.  16.  »«;  Psa.  115.4; 


-id  ;  46.  7  ;  Je 


If  you  meddle  with  Diana  of  the  Ephtsians 
you  must  expect  to  lose  the  friendship  of  Deme- 
trius. Gal.  4.  m.-Jcr.  Collier. 
26.   At  Ephesus  —  (^n   Ephesus,  see  notes, 
Lessons  1,  II.     Throughout  all  Asia — In  the 
New  Testament  tiiis  word  is  always  HniiteJ  to 
ProcODBular  Asia,  the  three  provinces  of  Lydia, 
Caria,  and    Mysia,    with    the    western   part  of 
Plirj'gia.      This   Paul  —  Contemptuously    e.\- 
pressed.    Persuaded  and  turned  away  much 
people — No  one  will  be  astonished  ut  this  who 
reads  Fliuy's  account  of  the  utter  neglect  into 
which  heathen  institutions  had  fallen  half  a  cent- 
ury after  this  time  in  the  neighboring  province 
of  Bithynia  as  a  direct  consequence  of  Christian 
teaching,  and  that  though  the  Christians  were  a 
persecuted  sect.     Tliere,   also,  coinpluints  come 
from  the  priests,  the  purveyors  of  the  sacrifices, 
and  other  people  pecuniarily  interested.     They 
had  the  sagacity  to  see  that  their  peril  from 
Christianity  lay  in  its  universality.  —  Farrar. 
No  gods  which  are  made  with  hands— The 
wrath  of  the  mob-leader  iiiakcs  him  virtually 
commit  himself  to  tlie  opposite  statement  that 
the  idol  i"«  the  God.     Philosophers  might  speak 
of  symbolism  and  ideal  representations,  but  this 
was,  and  always  has  been,  and  will  be,  the  con- 
clusion of  popular  idolatry.—^.  JI.  Plumptre. 
Plutarch  says  that  the  Greeks  were  "  Neither 
taught  nor  accustomed  to  call  brazen,  sculptured, 
or  stone  fl^ures  images  or  honors  of  the  gods,  but 
gods  them.s<'lves."     The  converted  philosopher, 
Amobius,  assures  us  of  himself,  when  a  papan, 
*'  If  ever  I  saw  a  lubricated  stone  being  smeared 
with  olive  oil,  I  addressed  it  with  adulation,  as  if 
a  present  power  dwelt  within  it,  and  t)egged  the 
benefactions  of  the  senseless  block."   After  Chris- 
tianity spread  its  influence,  however,  pagani.'WQ 
Itself  grew  more  reflectlTe  and  more  careful  of  its 
language.—  ^Vhcdon. 


Be  vised  Version. 

and  hear,  that  not  alone  at  Epii'e-sus, 
but  almost  throughout  all  A'si-a, 
this  Paul  hath  persuaded  and  turnea 
away  much  people,  saying  that  they 
be  no  gods,    which    are  made   with 

27  hands  :  and  not  only  is  there  danger 
that  this  our  trade  come  into  disre- 
pute; but  also  that  the  (empleof  the 
great  goddess  'Di-an'a  be  made  of  no 

account,  and  that  she  should  even 
be  deposed  from  her  magnificence, 
whom  all  A'si-a  and  'the  world  wor- 

28  shippeth.  And  when  they  heard  this, 
they    were    tilled    with   wratli,   and 


-»Gr.  the  inhaUted  earth. 


27.  Our  craft  [Rev.  Ver.,  Our  trade]  is  in 
danger — The  English  word  conveys,  perhapsi 
too  much  the  idea  of  art.  Our  business,  or  our 
interests,  would  be  a  somewhat  better  equivalent. 
The  Greek  word  is  not  the  same  as  that  so 
translated  in  verse  25.  To  be  set  at  naught 
[Rev.  Ver.,  Cojne  into  disrepute.]  —  Literally, 
should  come  to  an  exposure — that  is,  should  be- 
come a  laughing-stock  and  a  by-word.  Panic  is 
sometimes  clear-sighted  in  its  provisions,  and 
the  coppersmith  of  Ephesus  1>ocoiiies  an  uncon- 
scious propliut  of  the  future. — Plumptre.  Tem- 
ple of  the  great  goddess — On  the  temple,  see 
Introduction  to  the  lesson.  Should  be  de- 
spised—There was  great  danger,  in  due  time 
realized,  that  the  great  goddess  would  lose  her 
greatness.  "Whom  all  Asia  and  the  world — 
Tlie  temple  had  been  built  at  the  common  ex- 
pense of  all  the  Greek  cities  in  Asia,  and  pil- 
grims repaired  thither  from  all  nations  and 
countries.—/^.  Abbott.  The  craftsmen  are  re- 
minded that  the  prevalence  of  the  Gospel  means 
loss  of  employment,  and  starvation  for  them- 
selves and  their  families;  the  zealous  idolaters 
are  told  that  the  temple  of  the  great  goddess 
will  be  despised ;  and  the  patriotic  citizens  are 
warned  that  with  the  decadence  of  the  temple,  the 
supremacy  which  Ephesus  enjoyed  among  the 
neighboring  provinces  will  ceitaiuly  disappear. 
The  prosperity  of  the  city  depended  on  the  pop- 
ularity of  the  Diana-worship. — Arnot. 

28.  Cried  out,  saying— nVr«  crying  out; 
the  imperfect  tense  indicates  continuous  action. 
Probably  at  first  a  tumultuous  procession 
marched  through  the  streets  of  the  city  swelling 
their  ranks  by  this  war-cry,  "  Great  is  Diana 
of  the  Ephesians."  The  mob  having  been  suf- 
ficiently aroused,  Paul's  traveling  companions 
were  seized,  and  a  rush  was  made  for  the  thea- 

14S 


Acts  19.  23-41:  20.  1,2. 


LESSON  VII. 


Second  Quarter. 


Authorized  Version. 

saying,  "  Great  is  Di-an'a  of  the  E-phe' 
si-ans. 

29  And  the  whole  city  was  filled  with 
confusion :    and  having  ^  caught   Ga'ius 


ter,  which,  in  the  Greek  cities,  was  used  for  pub- 
lic gatherings  as  well  as  for  sports. — L.  Abbott. 


Kevised  Vei-sion. 

cried  out,   saying,   Great  is  *  Di-an'a 

39  of   the  E-phe'si-ans.      And  the  city 

was  filled  with  confusion:  and  they 

rushed  with    one    accord    into    the 


29.  Having  caught  [Kev.  Yer.,  seized]  G-aius 
— Gaius  is  the  Greek  form  of  the  Latin  Caius,  one 


Great  is  Diana  —  Here  is  an  illustration,  one 
of  many,  of  the  utter  falsity  of  the  proverb,  "  The 
voice  of  the  people  is  the  voice  of  God."  In  an 
age  of  ignorance  and  sensuality  the  voice  of  the 
people  is  far  more  likely  to  be  the  voice  of  Sa- 
tan. Majorities  do  not  make  the  right. 
144 


The  Temple  of  Diana  at  Ephesns. 

of  the  most  common  names  among  the  Eomans. 
This  Gaius,  otherwise  unknown  to  us,  is  distin- 
guished by  his  being  a  ^lacedoniau  from  three 
persons  of  the  same  name  mentioned  in  Scrip- 
ture :  first,  from  Gaius  of  Derbe,  who  at  a  later 
period  joined  the  apostle,  (Acts  20.  4;)  second- 


May  18,  1884. 


LESSON  VII.         Acts  19.  23-41;  20.  1,  2. 


Authorized  Version. 

'and  Ar-is-tar'cliu8,  uieii  of  Mac-e-do'- 
ni-a,  Paul's  companions  in  travel,  they 
rnshed  with  one  accord  into  the  thea- 
tre. 

30  And  when  Paul  wonld  have  entered 
in  unto  tlie  people,  the  diseiijles  suffered 
him  not. 

31  And  certain  of  the  chief  *  of  A'si-a, 
which  Averc  his  friends,  sent  unto  him, 
desirini;  him  that  he  would  not  adven- 
ture himself  into  the  theatre. 


p.  SU.   4  ;  S7.  -1 J 


1 1  Piter  1.  1  ; 


ly,  from  Guiu8  of  Corinth,  who  was  among  those 
few  persons  whom  Paul  baptized,  (1  Cor.  1.  14,) 
and  with  wlioin  Paul  lodged  during  his  second 
(third  0  %'isit  to  ('orintli,  (Rom.  Iti.  23  ;)  and, 
thirdly,  trom  Guius  of  Ephesus,  to  whom,  long 
after  this,  Jolm  wrote  liis  third  epistle.  3  John  1. 
—  GloMj.  And  Aristarchus — lie  seems  to  have 
been  Paul's  faitliful  attendant  from  this  time 
until  his  appearance  before  Nero.  How  much 
earlier  lie  joined  Paul  we  know  not,  as  the  men- 
tions of  liim  are  incidental. —  Wkcdon.  Pavil's 
corapanions  —  Every-where  Paul  drew  after 
him,  liy  a  peculiar  magnetic  attraction,  men  who 
continued  not  only  his  friends,  but  his  compan- 
ions in  journeying,  suflering,  and  danger.  Into 
the  theater  —  Ancient  theaters  were  usually 
semi-circular  in  form,  and  open  to  the  air;  the 
seats  were  ranged  around  in  tiere  one  above  an- 
other, and  the  performances  took  place  on  a  stage 
level  with  tlie  lowest  seats  on  the  straight  side  of 
the  building.  It  resembled  the  modern  hippo- 
drome rather  than  the  modern  theater. — Z.  Ab- 
bott. The  theater  of  Ephesus  may  still  be  traced. 
It  is  the  largest  which  has  yet  been  discovered, 
and  is  said  to  have  been  capable  of  containing 
fifty-six  thousand  persons.  It  was  built  on  the 
flank  of  Mount  Prion,  with  rows  of  seate  rising 
above  one  another;  and  was,  according  to  the 
custom  of  the  ancients,  open  to  the  sky.  "  Of 
the  site  of  the  theater,"  observes  Sir  C.  Fellows, 
"the  scene  of  the  tumult  raised  by  Demetrius, 
there  can  be  no  doubt,  its  ruins  being  a  wreck  of 
immense  grandeur.  I  think  it  must  have  been 
larger  than  the  one  at  Miletus,  and  that  exceeds 
any  I  have  elsewhere  seen  in  scale,  although  not 
in  ornament."  Its  form  alone  can  now  be  spoken 
of,  for  every  seat  is  removed,  and  the  proscenium 
is  a  hill  of  ruins. —  Gloa/j. 

30.  Paul  woiild  have  entered  in  [Rev.Ver., 

w<M  mindtd  to  enter  in.~\ — His  zeal  seems  not 

void  of  rashness,  but  it  was  the  rashness  of  a 

hero,  ve.\ed  to  the  soul  to  think  that  Gaius  and 

10 


Revised  Version. 

theatre,    having   seized    Ga'ius    and 
Ar-is-tar'chus,  men  of  Mac-e-do'ni-a, 

30  Paul's  companions  in  travel.  And 
wlien  Paul  was  minded  to  enter  in 
unto  the    people,   the    disciples   suf- 

31  fered  him  not.  And  certain  also  of 
the  'chief  officers  of  A'si-a,  being 
his  friends,  sent  unto  him,  and  be- 
souglit  him  not  to  adventure  himself 

33  into    the    theatre.       Some    therefore 


Aristarchus,  his  two  friends,  were  likely  to  suf- 
fer in  hLs  absence. — J.  Mihier.  Unto  the  peo- 
ple— After  they  were  fairly  in  the  theater,  from 
the  business-like  character  of  tlie  place  the  mob 
became  an  assembly,  (verse  32,)  though  not  a 
very  deliberative  one,  "  for  the  most  part  knew 
not  wherefore  they  had  come  together." — D.  I). 
WIteJon.  Disciples  suffered  him  not — Paul 
probably  believed  that  on  being  admitted  into 
the  theater  he  could  so  address  the  assembly  as 
to  calm  its  fury.  Such  is  the  spontaneous  confi- 
dence of  great  personality  endowed  with  a  nat- 
ural mastery  over  men.  What  would  have  been 
his  success  is  very  doubtful,  for  the  fears  of 
friends,  both  private  and  official,  prevented  the 
experiment. — B.  D.  Whedon, 

There  Is,  perhaps,  no  courage  greater  than  that 
which  is  required  from  one  who,  in  imminent 
danger  of  being  torn  to  pieces,  dares  to  face  the 
furious  insults  and  raging  passions  of  an  exas- 
perated crowd.  But  the  powers  and  the  spirit  of 
the  apostle  always  rose  to  a  great  occasion,  and 
though  he  was  so  sensitive  that  he  could  not 
write  a  severe  letter  without  floods  of  tears,  and 
so  nervous  that  he  could  scarcely  endure  to  be 
left  for  even  a  few  days  alone,  he  was  quite  ca- 
pable of  this  act  of  supreme  heroism.— Fa»7ar. 

31.  Certain  of  the  chief  of  Asia— Better, 
Anarchs.  The  title  was  an  official  one,  applied 
to  the  presidents  of  the  games,  who  were  select- 
ed from  the  chief  cities  of  the  province.  The 
office  was  an  annual  one.  They  were  ten  in 
number,  and  the  proconsul  nominated  one  of 
them  as  president. — Plumptre.  The  cititen  who 
had  once  been  Asiarch  permanently  retained 
the  honorary  title,  so  that  these  noble  friends 
of  Paul  may  have  been  only  men  of  Asiarch 
dignity.  It  is  altogether  probable,  officials -of 
Artemis  as  they  were,  that,  like  the  more  ele- 
vated minds  of  the  age,  they  secretly  disbe- 
lieved the  divinity  of  the  goddess ;  and,  if  they 
were  not  Christians,  coincided  more  with  Paul's 
145 


Acts  19.  23-41;  20.  1,  2. 


LESSON  VII. 


Second  Quarter. 


Authorized  Version. 

32  Some  therefore  cried  one  thing. 
and  some  another:  for  the  assembly 
was  confused  ;  and  the  more  part  knew 
not  wherefore  they  were  come  together. 

33  And  they  drew  Al-ex-an'der  out  of 
the  multitude,  tlie  Jews  putting  him 
forward.  And  "  Al-ex-au'der  beckoned 
with  the  hand,  and  would  have  made  his 
defence  unto  the  people. 

34  But  when  they  knew  that  he  was  a 
Jew,  all  with  one  voice  about  the  space 
of  two  hours  cried  out,  Great  is  Di-an'a 
of  the  E-phe'si-ans. 

35  And    when    the    town -clerk    had 


'  Chap.  12.  17  J  1  Tim.  1.  20  ;  2  Tim.  4.  14. 


monotheism  than  with  the  superstition  of  the 
populace. —  Whedon.  wnach  were  his  friends 
— There  is  something  significant  in  the  fact  that 
the  Asiarchs  were  Paul's  friends.  The  mauU- 
ness,  tact,  and  courtesy  which  tempered  his  zeal 
and  boldness  seem  always  to  have  gained  for 
him  the  respect  of  men  in  authority :  Sergius 
Paulus,  (chap.  13.  7;)  Gallic,  (chap.  18.  14-17;) 
Festus  and  Agrippa,  (chaps.  25.  9-;  26.  28,  32 ;) 
the  centurion  Julius.  Chap.  27.  3,  43.— £".  M. 
Flunvptre. 

32.  Cried  one  thing  .  .  .  another— This  is 
a  description  of  a  tumultuous  meeting  taken 
from  life :  assembled,  they  knew  not  for  what 
purpose ;  driven  about  by  every  gust  of  passion  ; 
drawn  together  by  noise  and  excitement;  and 
giving  vent  to  their  feelings  by  senseless  out- 
cries.—  Gloag.  The  assembly— It  is  not  with- 
out interest  to  note  that  the  Greek  word  for 
assembly  is  the  ecclesia,  with  which  we  are  so 
familiar  as  applied  to  the  Church  of  Christ. — 
Plwmptre.  "Was  confused  —  The  embarrass- 
ment of  the  leaders  against  Paul  was  now  com- 
plete. Could  their  mob  have  caught  him  in  the 
street  they  could  have  easily  murdered  him. 
Had  he  entered  the  theater  he  might  have  been 
summarily  dispatched.  But  as  the  crowd,  un- 
consciously moving  into  the  theater,  has  assumed 
something  of  a  deliberative  form,  then  coolly  to 
propose  and  debate  any  measure  to  make  away 
■with  him  would  have  brought  the  Eoman  gov- 
ernment to  say  something  about  it.  Nothing 
takes  place  now  but  incoherent  and  contradic- 
tory exclamations. —  Whedon. 

33.  They  drew  [Eev.  Ver.,  brmgW]  Alex- 
ander .  .  .  the  Jews  putting  him  forward- 
Fearful  lest  the  mob,  which  is  always  unreason- 
able, should  direct  its  fury  against  them,  the 
Jews  put  forward  one  of  their  number  to  defend 

146 


Kevised  Version. 

cried  one  thing,  and  some  another: 
for  the  assembly  was  in  confusion; 
and  the  more  part  knew  not  where- 

33  fore  tliey  were  come  together.  "And 
tliey  brought  Al-ex-an'der  out  of  the 
multitude,  the  Jews  putting  him 
forward.  And  Al-ex-an'der  beck- 
oned with  the  hand,  and  would  have 
made    a    defence    unto   the   people. 

34  But  when  they  perceived  that  he 
was  a  Jew,  all  with  one  voice  about 
the  space  of  two  hours  cried  out, 
Great    is   'Di-an'a    of   the   E-jihe'si- 

35  ans.     And  when  the  townclerk  had 


itructed  Alexander.- 


them,  probably  to  explain  that  they  were  not  to 
be  confounded  with  the  Christians.  It  is  not- 
unprobable  that  this  Alexander  is  the  copper- 
smith mentioned  by  Paul  in  2  Tim.  4.  14,  and 
was  one  of  the  "  workmen  of  like  occupation" 
of  verse  25,  and  hence  likely  to  have  consider- 
able influence  with  his  guild. — L.  Abbott.  Beck- 
oned with  the  hand — Endeavoring  to  obtain 
attention,  as  no  voice  would  be  heard  in  the  con- 
fusion. As  we  read  how  Paul  "  beckoning  with 
the  hand "  on  a  similar  occasion  (Acts  21.  40) 
stilled  the  people  to  silence,  we  cannot  help 
thinking  that  perhaps  Paul's  desire  to  speak  at 
this  time  was  founded  upon  a  consciousness  of 
power;  and  that  perhaps,  had  he  spoken,  he 
might  have  gained  the  favorable  attention  of  the 
assembly  ;  and  we  should  have  received  the  rec- 
ord of  an  address  like  that  at  Athens.  Would 
have  made  his  defense — In  behalf  of  himself 
and  his  people  as  against  the  Christians. 

34.  They  knew  [Eev.  Ver.,  They  perceived] 
that  he  was  a  Jew. — The  Jews  were  recognized 
enemies  of  image  worship,  and  the  mob  was  in 
no  mood  to  hear  from  them. — L.  Abbott.  The 
translation  in  the  Rev.  Ver.  incidentally  shows 
that  in  tliat  age,  as  in  the  present,  the  Jews  car- 
ried in  their  countenances  the  lineaments  of  their 
race.  About  the  space  of  two  hours — This 
continuous  outcry  was  probably,  in  some  sort, 
an  act  of  homage  to  Diana. —  W.  Jacobson. 

35.  The  town-clerk — The  town-clerk  was 
the  person  who  had  the  care  of  the  archives  of 
the  city,  and  whose  duty  it  was  to  draw  up  the 
official  decrees,  and  to  read  them  in  the  assem- 
blies of  the  people.  Next  to  the  commander,  he 
was  the  person  of  greatest  importance  in  the 
Greek  free  cities.  His  name  frequently  occurs 
on  coins  and  inscriptions.  The  town-clerk  here, 
like  the  Asiarchs,  seems  to  have  been  friendly 


May  18,  1884. 


LESSON   VII.         Acts  19.  23-41;  20.  1,2. 


Authorized  VerBlon. 

appeased  tliu  iieoplc.  he  said,  Ye  men  of 
Eph'e-sus,  what  man  is  tliere  that  know- 
etli  not  hosv  that  the  city  of  the  E-phc'- 
si-aus  is  "a  worsliipper  of  the  great 
goddess  Di-an'a,  and  of  the  im((ge  which 
lell  down  from  Ju'pi-ter? 

86  Seeing  tlien  that  tliese  things  can- 
not be  spoken  against,  ye  ought  to  be 
quiet,  and  do  nothing  rasldy. 

37  For  ye  liave  brought  hither  these 
men,  which  are  neither  robbers  of 
churches,  nor  yet  bhisphemers  of  your 
goddess. 

38  Wherefore  if  De-me'tri-us,  and  the 


1  the  temple  keepel 


to  Paul.—  Gloag.  Appeased  the  people— This 
miigistrato  was  accustomed,  by  right  of  office,  to 
read  all  public  documents  in  the  assemblies  ol" 
the  people.  Yielding  to  habit,  the  assembly 
settled  down  into  quietude  when  this  great  offi- 
cer presented  himself. — Arnot.  He  said — The 
speech  ia  a  pattern  of  candid  argument  and  ju- 
dicious tiict.  lie  first  allays  the  fanatical  pas- 
sions of  his  listeners  by  a  simple  appeal.  Then 
he  bids  them  remember  that  Paul  and  his  com- 
panions liad  not  been  guilty  of  profaning  the 
temple  or  of  calunmious  expressions  against  the 
goddess.  Then  he  points  out  that  the  remedy 
for  any  injustice  was  amply  provided  by  the 
assizes,  or  by  an  appeal  to  the  proconsul.  And, 
finally,  he  reminds  them  tliat  such  an  uproar 
exposed  them  to  tlie  displeasure  of  the  lioman 
government. —  Conybtare  and  Howson.  "Wor- 
shipper [Rev.  Ver.,  Temple-keeper.^ — Literally, 
temple-sweeper,  expressing  a  servile  office.  But 
so  great  a  goddess  was  Artemis  that  it  was  a 
proud  prerogative  for  Ephesus,  among  the  cities 
of  Asia,  to  be  her  humble  servitor,  and  wear 
the  title  as  a  badge  of  honor. — D.  I).  Whedon. 
Image  which,  fell  dowm  from  Jupiter— Lit- 
erally, tile  Joie-fallen.  Pliny  says  that  there 
was  a  wooden  image  of  Artemis  at  Ephesus 
which  had  outlasted  seven  rebuildings  of  the 
temple.  The  pretense  of  having  fallen  from 
heaven  was  made  in  favor  of  other  idols  of  an- 
tiquity, as  the  Palladium  of  Troy,  the  ancile  at 
Kome,  and  the  image  of  Cybelo  at  Pessinus. 
The  notion  may  have  arisen  from  the  descent  of 
meteoric  stones;  but  in  fact  this  image  of  Arte- 
mis seems  to  liave  been  of  wood.  It  bore  more 
resemblance  to  the  rude  images  of  Hinduism 
than  to  Greek  statuary,  and  was  probably  a 
remnant  of  an  old  eastern  idolatry  found  by  the 
Greeks  when  they  colonized  Ionia.—  Whedon. 


Kevisod  Version. 


quieted  the  multitude,  he  saith,  Ye 
men  of  Epli'e-sus,  wliat  man  is  there 
wlio  knoweth  not  liow  that  the  city 
of  the  E-plie'si-ans  is  temple-keeper 
of  tlie  great  'Di-an'a,  and  of  the 
im((ge  \\\\ich  fell  down  froiu*Ju'pi- 

36  ter  '(  Seeing  then  tliat  these  tilings 
cannot  be  gainsaid,  ye  ought  to  be 

37  quiet,  and  to  do  nothing  rash.  For 
ye  have  brouglit  hither  these  men, 
wliich  are  neither  robbers  of  temples 
nor    blaspliemers    of    our    goddess. 

38  If    therefore    De-me'tri-us,    and    the 


»Or,  he. 


36.  These  things  cannot  be  spoken 
against  [Rev.  Ver.,  gainsaid.]— Iha  language 
of  the  town  clerk  has  the  ring  of  an  official  ac- 
ceptance of  the  established  cuUus,  rather  than 
of  any  strong  personal  devotion.  Such  language 
has  otten  been  heard  from  the  defenders  of  in- 
stitutions which  were  almost  on  the  verge  of 
ruin. — PLumptre.  The  real  difficulty  was  that 
they  were  not  indisputable,  and  a  secret  senti- 
ment of  doubt  ani^ered  the  people  against  the 
men  who  impugned  their  religion,  and  conse- 
quently endangered  the  fame  and  traffic  of  their 
city.  Assurance  of  faith  always  produces  calm- 
ness, and  religious  frenzy  is  generally  a  sign 
of  unconscioas  skepticism.  —  L.  Abbott.  Do 
nothing  rashly  [Rev.  Ver.,  JVothing  rash.] 

37.  These  men — Gains  and  Aristarchus. 
Neither  robbers  of  churches  [Rev.  Ver., 
temples.]  —  Not  guilty  of  sacrilege,  they  have 
made  no  attempt  to  plunder  the  temple  or  altar 
of  Diana.  Tlie  early  preachers  of  Christianity 
avoided  every  thing  the  least  approaching  to 
violence;  the  only  weapon  which  they  employed 
was  persuasion.  Nor  yet  blasphemers  of 
your  [Rev.  Ver.,  our]  goddess— We  may  well 
believe  that  Paul  exercised  the  utmost  prudence 
and  moderation  in  preaching  to  the  heathen; 
he  did  not  needlessly  hurt  their  prejudices  by 
invective  and  offensive  language;  he  reasoned 
with  the  people,  but  did  not  revile  their  gods  ; 
he  did  not  so  much  attiick  error,  as  establish 
truth.  In  his  speech  to  the  Athenians  wo  have 
probably  only  an  instance  of  the  remarkable 
prudence  which  pervaded  his  discourses.— (?^oa^. 
Clirysostom,  however,  treats  this  assertion  of 
the  town-clerk  merely  as  a  device  to  appease  the 
people;  "This,"  he  says,  "was  a  lie,  and  waa 
said  only  for  the  populace." 

38.  If  Demetrius— Thus  skillfully  throwing 

147 


Acts  19.  23-41;  20.  1,  2. 


LESSON  VII. 


Second  Quarter. 


Authorized  Version. 

craftsmen  which  are  witii  him,  have  a 
matter  against  any  man,  the  '  law  is 
open,  and  there  are  deputies:  let  them 
implead  one  another. 

39  But  if  ye  enquire  any  thing  con- 
cerning other  matters,  it  shall  be  deter- 
mined in  a  "^  lawful  assembly. 

40  For  we  are  in  danger  to  be  called 
in  question  for  this  d;iy's  uproar,  there 
being  no  cause  whereby  we  may  give  an 
account  of  this  concourse. 

41  And  "when  he  had  thus  spoken, 
he  tlismissed  the  assembly. 

1  And  after  the  uproar  was  ceased, 
Paul  called  unto  him  the  disciples,  and 


the  entire  responsibility  for  the  tumult  and  its 
results  upon  those  who  had  agitated  it.  Have 
a  matter— Any  formal  complaint  to  ofl'er.  The 
law  is  open  [Rev.  Ver.,  The  courts  are  open.] 
— Literally,  tfte  court,  or  forum  days  are  going 
on.  The  words  may  either  indicate  that  the 
proconsul  was  then  actually  sitting  to  hold  trials 
in  the  agora  or  forum,  or  may  be  taken  as  a 
colloquial  idiom  for  "  there  are  court  days  coia- 
'm^.''''—Plum2}tre.  There  are  deputies  [Rev. 
Ver.,  Proconsuls.]— Th&  deputies  here  are  either 
the  proconsuls,  or  possibly  the  judges  selected 
by  him  for  the  trial  of  causes,  and  the  lan- 
guage implies  that  such  a  conventus  was  now 
actually  in  session  at  Ephesus.  —  Z.  Abbott. 
Let  them  implead  [Rev.  Ver.,  accuse]  one 
another — Demetrius  and  his  followers  were 
to  lodge  a  formal  statement  of  the  charge  they 
brought  against  the  accused.  They  in  their 
turn  were  to  put  in  a  rejoinder,  and  so  joining 
issue,  each  side  would  produce  its  witnesses. — 
Plumptre. 

39,  40.  A  lawful  assembly  [Rev.  Ver.,  The 
regular  assemUy.]—\\\  Greek  cities  an  assembly 
of  the  people  was  held  at  regular  intervals  for 
the  transaction  of  business.  "We  are  in  dan- 
ger— The  Roman  government  watched  every 
appearance  of  insubordination  or  sedition  in 
the  provinces  with  a  jealous  eye.  ...  It  was  a 
capital  ofiense  to  take  any  part  in  a  riotous  pro- 
ceeding.— Hackett.  An  account  of  this  con- 
course— There  was  a  risk  of  which  Demetrius 
and  his  party  had  to  be  reminded,  that  they 
might  find  themselves  defendants,  and  not 
plaintiffs,  in  a  suit.  A  riotous  "concourse," 
(the  town-clerk  uses  the  most  contemptuous 
word  he  can  find,  "  this  mob  meeting,^^)  taking 
the  law  into  its  own  hands,  was  not  an  offense 
148 


Revised  Version. 

craftsmen  that  are  with  him,  have  a 
matter  against  any  man,  "  the  courts 
are  open,  and  there  are  proconsuls: 

39  Let  them  accuse  one  another.  But 
if  ye  seek  any  thing  about  other 
matters,  it   shall    be   settled    in   the 

40  regular  assembly.  For  indeed  we 
are  in  danger  to  be  "  accused  con- 
cerning this  day's  riot,  there  being 
no  cause  for  it:  and  as  touching  it 
we  shall  not  be  able  to  give  account 

41  of  this  concourse.  And  when  he  had 
thus  sjjoken,  he  dismissed  the  assem- 
bly. 

20      And  after  the  uproar  was  ceased. 


OQr,  cuui-t  days  are  kept.— 


■ing  Mi 


which  the  proconsuls  were  likely  to  pass  over 
hghtly.  It  would  hardly  be  thought  a  legiti- 
mate excuse  that  they  had  got  hold  of  two 
Jews,  and  wanted  to  "lynch''  them.— Plump- 

tre. 

Most  people  stand  in  awe  of  men's  judgment 
more  than  of  the  judgment  of  God.  How  well 
were  it  if  we  would  thus  still  the  tumult  of  our 
disorderl.y  appetites  and  passions,  and  check  the 
violence  of  them,  with  the  consideration  of  the 
account  we  must  shortly  give  to  the  Judge  of 
heaven  and  earth  for  all  these  disorders.— JJ. 
Henry. 

41.  Thus  spoken— Having  shown  that  the 
popular  excitement  was  discreditable,  (vers.  35, 
36  ;)  unjustifiable,  (ver.  37  ;)  unnecessary,  (vers. 
38,  39  ;)  and  dangerous.  Ver.  40.— TF.  Jacobson. 
Dismissed  the  assembly — There  was  every 
motive  now  to  a  quiet  adjournment  of  the  as- 
sembly, for  their  passionate  ardor  had  passed 
away  with  the  same  suddenness  of  its  arising; 
they  saw  the  injustice  of  their  rage,  and  recog- 
nized the  authors  of  it,  and  their  own  fears  be- 
gan to  arise.  No  one  now  desired  to  appear 
prominent  in  a  riot  which  might  result  in  hia 
own  imprisonment  and  death. 

1.  After  the  uproar— Paul  waited  until  the 
disturbance  was  at  an  end,  both  that  he  might 
not  seem  to  be  a  fugitive  and  also  that  he  might 
assure  himself  of  the  safety  of  the  Church. — L. 
Abbott.  The  riot  was  so  far  from  being  the 
cause  of  his  departure,  that  it  probably  delayed 
it.  Called  .  .  .  the  disciples — Gathered  the 
Church  founded  and  built  by  his  care  during 
three  years.  The  character  of  the  epistle  which 
he  afterward  wrote  to  it  shows  that  this  Church 
was  composed  of  more  intelligent  members  than 
many  of  the  early  Christian  societies.    Em- 


May  18,  1884. 


LESSON  VII.         Acts  19.  23-41;  20.  1,  2. 


Authorized  Version. 


embraced  them,  ''and  departed  for  to  go 
into  Mac-c-do'ni-a. 

2  And  wlien  lie  had  gone  over  those 
parts,  and  had  given  tliem  much  exhor- 
tation, lie  came  into  Greece. 


braced  them  [Uev.  Ver.,  Took  leave  of  tTiem.] 
—  Prolmljly  a  forinul  liiruwcll  service,  full  of 
the  tenderness  wliioli  was  an  ulenient  of  power 
in  the  apostle.  Departed  for  .  .  .  Macedonia 
— On  the  north-west  of  the  ^Ej.'ean  Sen.  We 
learn  from  the  Second  Epistle  to  the  Corinthians 
that  he  went  to  Macedonia  by  the  way  of  Alex- 
andria Troas,  (2  Cor.  2.  12,  13,)  sailinf;^  in  all 
probability  from  Epliesus  to  Troas.  In  Troas 
he  remained  for  .some  time  preaching  tlie  Gos- 
pel ;  "  a  door  was  opened  unto  him  of  the  Lord.'* 
But  he  did  not  continue  lonu;  there ;  he  had  ex- 
pected the  arrival  of  Titus  with  tidings  from  the 
Church  of  Corinth,  but  being  disappointed  in 
this,  and  unable  to  endure  longer  suspense,  he 
letl  Troas  and  crossed  over  to  Macedonia,  where 
he  met  with  Titus.  2  Cor.  7.  5,  6.—  Gloag. 

2.  Gone  over  those  parts — He  would  again 
visit  those  cities  of  Macedonia  where  lie  had 
foundedChurches 
—viz.,  Philippi, 
Thessalonica,and 
Berea.  Six  years 
had  elapsed  since 
Paul  had  first 
visited  Macedo- 
nia, and  heen 
beaten  with  ruds  in  the  market-place  of  Philippi. 
At  this  time  Paul  preached  the  Gospel  in  the 
neighborhood  of  Illyricum.  In  the  Epistle  to  the 
Romans,  written  a  few  months  later,  he  says  : 
•'From  Jerusalem,  and  round  about  unto  Il- 
lyricum, I  have  fully  preached  the  Gospel  of 
Christ."  Rom.  15.  19.  By  Illyricum  is  meant 
the  district  of  country  along  the  shores  of  the 
Adriatic  to  the  west  of  Macedonia. — Gloag.  This 
verse  covers  nine  or  ten  months,  from  the  early 
summer  of  A.  D.  57  to  the  spring  of  58. — IIoio- 
soii.  Came  into  Greece — Greece  here  denotes 
the  Roman  province  of  Achaia,  comprehending 
Greece  proper  and  the  Peloponnesus,  the  capi- 
tal of  which  was  Corinth.  Acts  I'J.  21. — Gloag. 

Authorities  to  be  Consulted. 
SchatTs  Apostolic   Church,  p.    276.     Farrar, 
chup.  x.xxi.     Couybeare  aud  Uowson,  chap.  xvi. 


Revised  Version. 

Paid  having  sent  for  the  disciples 
and  exhorted  tliem,  took  leave  of 
them,  and  departed  for  to  go  into 
Mac-e  do'ni-a.  And  when  he  had 
gone  tiirongh  those  parts,  and  had 
given  tiiem  much  exhortation,  he  came 
into  Greece. 


Stems  and  Twigs,  ii,  46.  Freeman's  Manners 
and  Customs,  846,  850.  Chahnei-s'  Sermons, 
vol  i.  Sermons,  by  H.  W.  Beecher,  (Series  3,) 
on  Paul  and  Demetrius;  T.  DeW.  Talmage, 
(Series  4,)  on  Christ  at  the  Ballot -Box. 
Foster's  Cyclopedia  of  Illustrations,  ver.  25 : 
12307;  26:  9736;  27:  412S,  4236,  7896;  28: 
8400;  31:  5676;  35:  8632;  36:1431,  1432, 
7949  ;  38 :  10178. 

Practical  Thoughts. 

[persecution.] 

1.  Persecution  often  ha.s  its  beginning  from 
men  who  have  interests  opposed  to  the  Gospel. 
Ver.  24. 

2.  Pei-secution  has  generally  as  its  motive  the 
selfishness  of  the  human  heart,  with  which  the 
Gospel  interferes.  Vers.  25,  27. 

3.  Persecution  is  generally  inaugurated  when 
some  great  error  is  attached,  and  the  truth  can- 
not be  overcome  in  open  discussion.  Ver.  27. 

4.  Persecution  is  often  invoked  in  the  name  of 
some  popular  movement,  having  a  popular  utter- 
ance as  its  rallying  cry.  Ver.  28. 

5.  Pei-secution  is  generally  heedless,  and  vents 
its  anger  upon  its  victims  even  when  innocent. 
Ver.  29. 

6.  Persecution  is  generally  ignorant,  and  often 
knows  not  even  the  causes  and  objects  of  its 
wrath.  Ver.  32. 

7.  Persecution  would  cease  if  calm  and  just 
minds  direct  the  popular  thoughts  into  right 
channels.  Vers.  35-40. 

8.  Persecution  caimot  stop  the  progress  of  the 
Gospel.  Vers.  1,  2. 

Sermon  Outline. 

Our  lesson  presents  to  us  the  young  Church  at 
Ephesus  under  perscution. 

1.  We  sec  that  pei-xecution  i.t  e.rciterl  by  a  grmr- 
i"(7.  aggrcsitive  Church.  While  the  Church  Is  dead 
there  is  no  opposition  from  the  world.  Only  a  livlntj 
Church  will  arouse  opposition.  When  Israel  Is  fol- 
lowing Baal  the  Philistines  are  quiet ;  but  when 
the  altars  of  idols  are  forsaken  the  world  rises  in 
enmity.  So,  to-day,  It  Is  sometimes  a  sign  of  pros- 
perity when  the  rumsellers,  the  small  politicians, 
and  the  evil-doers  are  angry  with  the  Church. 
149 


Acts  19.  23-41;  20.  1,  2. 


LESSON  YII. 


Second  Quarter. 


2.  We  see  that  pergecntion  has  geueraJIy  a  selfish 
motive  as  its  inspiring  cause.  "Our  craft  is  in 
danger  I  "  said  Demetrius.  So  the  opposition  to  the 
temperance  reform  comes  from  those  who  have 
moneyed  interests  in  the  rum  traffic ;  the  publishers 
of  vicious  literature  are  enraged  by  the  efforts  of 
societies  for  the  suppression  of  vice,  etc. 

3.  We  see  that  persecution  often  uses  a  popular 
cry  as  its  watchu-ord.  "Great  is  Diana  of  the 
Ephesians  "  was  the  war-cry  then.  Start  a  current 
of  popular  feeling  and,  baseless  as  it  may  seem  or 
be,  the  result  may  be  great,  sometimes  destructive. 
The  anti-Catholic  riots  in  England,  of  two  centuries 
ago,  the  anti-Je^vish  riots  In  Europe,  of  to-day,  are 
instances  of  this  principle. 

4.  We  sec  that  persecution  is  generally  ignorant 
and  unthinking.  "  The  more  part  knew  not  where- 


fore they  were  come  together."  "Kill  them  all," 
shouted  a  cardinal,  during  the  persecution  of  the 
Albigenses;  "the  Lord  will  know  his  own." 

5.  We  see  that  persecution  should  be  met  by 
courage.  Notice  Paul's  conduct :  against  the  ad- 
vice of  his  friends  he  was  ready  and  eager  to  ad- 
venture himself  in  the  theater.  When  we  remem- 
ber how  his  words  quelled  a  worse  mob  in  the 
temple,  and  won  their  attention,  we  are  not  sure 
but  that  Paul's  plan  was,  after  all,  the  best. 

6.  We  sec  that  persecution  may  sometimes  be 
\  turned  aside  by  tact.  "The  town-clerk  of  Ephe- 
;  sus  "  showed  rare  wisdom.    If  rulers  often  followed 

his  motto  much  bloodshed  might  be  spared.  Had 
I  Napoleon  III.  taken  thought  before  his  quick  and 

careless  decision  to  make  war  on  Germany,  his  son 
I  might  now  be  sitting  on  the  throne  of  France. 


A.  D.  57.] 


LESSON  vin. 

Liberal  Givixg. — 2  Cor.  9.  1-15. 


[May  25. 


GOLDE\  TEXT.— God  loveth  a  cheerful  giver.— 2  COR.  9.  7. 

Time.— The  summer  of  A.  D.  57. 

CoxNECTiXG  LiXKS.— While  Paul  was  In  Macedonia,  after  leaving  Ephesus,  he  received  word  from 
Corinth  leading  him  to  write  the  Second  Epistle  to  the  Corinthians. 

iNTRODrcTiox.— The  First  Epistle  had  been  received  with  due  respect  by  the  most  of  the  Church  at 
Corinth,  but  there  were  found  some  who  denied  Paul's  apostolic  authority.    He  therefore  wrote  this  Sec- 


COttDTCH 

ITS  PORTS. 

fngusJ^  VUcs 


ond  Epistle  to  the  Corinthians,  which  sets  forth  his  work  in  the  Gospel,  and  gives  certain  directions  con- 
cerning the  contribution  for  the  Chiu-ch  at  Jerusalem.  Tlie  Second  Epistle  to  the  Corinthians.— It  the- 
First  Epistle  to  the  Corinthians  is  the  most  varied  and  comprehensive  of  Paul's  letters,  the  Second  is  the 
most  personal  and  Impassioned.  It  is  not  systematic,  argumentative,  or  expository,  though  full  of  matter 
and  of  force.  Its  distinctive  merit  is  that,  while  every-where  exalting  Christ,  it  shows  us  the  man  Panl 
of  Tarsus,  the  follower  of  Christ,  as  he  actually  was  in  labors,  anxieties,  suspense,  and  suffering,  how- 
ISO 


May  25,  1884. 


LESSON  vm. 


2  Cor.  9.  1-15. 


eensitlve  and  emotional,  how  tender  and  generous,  and  yet  against  false  ti-achers  how  stem  and  resolute? 
It  is  not  at  all  a  treatise  or  essay  constructed  on  a  plan,  but  a  warm  outpouring  of  the  apostle's  heart. 
The  letter  was  written  in  Macedonia,  and  very  likely  in  the  city  of  Phllippl.— D.  Frai<er.  Tlic  conMbu. 
twn.— For  some  reason  the  Church  at  Jenisulem  was  exceptionally  poor.  Years  ago,  (Acts  11.  28,)  when 
a  general  famine  had  been  foretold,  the  Christians  at  Antioch,  perhaps  at  Paul's  suggestion,  thought  of, 
and  resolved  to  relieve,  the  foreseen  distress  at  Jerusalem.  And  at  a  later  date  ((Jal.  2.  10)  Peter  urged 
the  same  matter  on  Paul's  attention.  At  the  time  this  epistle  was  written  the  same  poverty  was  press- 
ing, and  for  some  time  (l  Cor.  16.  1)  had  been  pressing  upon  the  mother  Church  of  Christendom.  And 
Paul  resolved  to  fulUll  his  promise  (Gal.  2.  10)  made  long  ago  to  Peter.  That  Paul  gave  directions  (1  Cor. 
16. 1)  for  the  collection  in  Galatia,  Macedonia,  and  Greece,  makes  It  very  probable  that  he  did  the  same 
at  Ephesus,  where  he  was  living  when  he  gave  these  directions,  and  where  he  labored  so  long  and  so 
successfully.  We  may,  therefore,  infer  that  he  started  a  united  effort  throughout  the  Gentile  Churches  to 
relieve  the  distress  at  Jerusalem.  It  was  probably  the  first  general  effort  by  men  of  one  nation  for  the 
help  (if  anoilier.— Caf.  There  is  another  view  of  his  contribution  and  its  cause.  There  is  no  reason  for 
supposing  that  the  Christians  at  Jerusalem  were  poorer  than  elsewhere,  but  it  was  the  custom  for  the 
Jews  of  the  Dispersion,  in  the  Gentile  world,  to  send  financial  aid  to  those  in  Palestine,  partly  because 
there  was  greater  wealth  among  the  Jews  abroad,  partly  to  show  the  spirit  of  Jewish  brotherhood,  partly 
because  the  Jews  in  Judea  expected  it,  considering  themselves  as  the  purer  and  truer  Jews.  It  was  a 
sort  of  "Peter's  pence  "  from  the  Judaism  abroad  to  that  at  liome.  The  Christian  Churches  in  Judea 
were  almost  entirely  composed  of  Jews  who  shared  largely  in  the  clannish  spirit  of  their  people,  and 
considered  the  Gentile  Christians  as  having  scarcely  any  rights  in  the  Church.  The  disciples  (not  the 
Twelve  Apostles)  looked  with  disfavor  on  the  growing  Gentile  membership,  and  Paul  thought  that  their 
regard  might  be  won  and  their  feelings  soothed  by  receiving  a  general  offering  of  good-will  from  their 
Gentile  brethren  in  Christ.  Perhaps,  too,  by  their  profession  of  faith  in  Jesus  that  had  lost  the  sympa- 
thy of  their  fellow  Jews,  and  their  share  in  the  gifts  from  the  Dispersion.  But  the  contribution  was 
more  than  any  thing  else  a  peace-offering  to  unite  the  two  elements  of  Ctiristiauity.  It  was  after  bear- 
ing these  gifts  that  Paul  was  seized  in  Jerusalem,  and  there  is  no  mention  of  any  sympathy  in  his  case 
from  the  Churches  in  Judea. 


Authorized  Version. 

1  For  as  toucliini,^  '  the  ministering  to 
the  saints,  it  is  siiijcrfluous  for  me  to 
■write  to  you : 

2  For  I  know  ^  the  forwardness  of 
your  mind,  '  for  which  I  boast  of  you 


1.  For— The  connection  with  the  last  verse 
is  thus :  "  I  beseech  you  to  receive  tlie  brethren 
■wliom  I  send  courteously ;  for,  concerning  the 
duty  of  miiiistratioii  to  the  saintu,  it  is  surely 
superfluous  for  nie  to  write  to  you  who  are  so 
prompt  already."  No  new  subject  begins,  to 
some  have  supposed,  nor  is  there  any  break  in 
the  sense  at  all.  —  Alford.  The  persons  sent 
■were  Titus,  and  probably  Luke,  the  unnamed 
brother  "  whose  praise  is  in  all  the  Churches." 
Some  tliink  that  Era-'^tus  was  also  included. 
The  ministering  to  the  saints— There  is  a 
ilouble  reference  here  to  the  reception  of  the 
brothers  already  named,  and  their  ministering  to 
their  needs ;  and  also  to  the  general  contribution 
which  Paul  had  initiated  for  the  benefit  of  the 
Church  in  Jenisalem,  concerning  which  see  the 
Introduction.  Superfluous,  etc.,  (comp.  1  Thess. 
4.  9j  reveals  the  apostle's  usual  courtesy  and 
tact. — Bi^et.  Tlie  apostle  chooses  such  general 
terms  as  a  mild  rej>roof  to  the  Corinthians,  who, 


Revised  'Version. 

9  For  as  touching  the  ministering  to 
the  saints,  it  is  superfluous  for  me  to 

3  write  to  you:  for  I  know  your  readi- 
ness, of  which  I  glory  on  your  behalf 
to  them  of  Mac-e-do'ni-a,  that  A-cha'i-a 


well  aware  as  they  were  of  the  duty  of  minister- 
ing lo  the  saints,  -were  yet  somewhat  remiss  in 
this  particular  example  of  tlie  duty. — Alfcrrd. 

2.  For  I  know— Probably  Paul  here  means 
tliat  he  had  had  opportimity  before  of  witness- 
ing their  readmess  to  do  good,  and  that  he  had 
learned  in  particular  of  Titus  that  they  h'ad 
formed  the  plan  to  aid  in  this  contribution. — 
Barnes.  The  forwardness  of  your  mind 
[Eev.  Ver.,  Your  readiness.] — Paul's  continued 
boasting  about  the  Corinthians  implies  that  in 
the  previous  year,  when  the  matter  of  the  collec- 
tion was  first  brought  before  them,  they  took  it 
up  eagerly,  and  were  prepared  to  contribute  at 
once,  and  actually  began  (chap.  8. 10)  to  contrib- 
ute. Even  the  liberality  of  the  Macedonians,  for 
which  Paul  is  so  thankful  to  God,  was  in  great 
part  a  result  of  tlie  example  thus  nobly  set  by 
tlie  Corintliians.  —  Beet.  For  which  I  boast 
[Rev.  Ver.,  I  glon/.] — I  am  in.  the  habit  of  load- 
ing concerning  you  to  Macedonians.    Bengel  re- 


2  CoE.  9.  1-15. 


LESSON   VIII. 


Second  Quarter. 


Authorized  Version. 

to  them  of  Mac-e-do'ni-a,  *  that  A-cha'i-a 
was  ready  a  year  ago;  and  your  zeal 
hath  provoked  very  many. 

3  Yet  ^  have  I  sent  the  brethren,  lest 
our  boasting  of  you  should  be  in  vain 
in  this  behalf ;  that,  as  I  said,  ye  may  be 
ready. 

4  Lest  haply  if  they  of  Mac-e-do'ni-a 
come  with  me,  and  find  you  unprepared, 
we  (tliat  we  say  not,  ye)  should  be 
ashamed  in  this  same  confident  boast- 
ing. 

5  Therefore    I   thought    it   necessary 


'Chap.  8.  1 


marks  on  the  present  tense  that  Paul  was  there- 
fore still  in  Macedonia.  Macedonia  —  The 
province  north  of  Achaia  or  Greece,  having  for 
its  principal  cities  Pliilippi  and  Thessalonica. 
Achaia — The  Grecian  province  of  which  Cor- 
inth was  the  capital,  soniethnes  including  all 
Soutliern  Greece.  "Was  ready  a  year  ago  [Rev. 
Ver.,  HatJi  been  fvepared  for  a  year  past.] — Ilath 
been  read//,  namely,  to  send  of  the  money  ;  and 
that,  consequently,  nothing  remained  but  for 
authorized  persons  to  come  and  collect  it.  The 
apostle,  judging  by  their  readiness,  had  made 
this  boast  concerning  them,  supposing  it  was 
really  ^o.—Alford.  Your  zeal— The  zeal  which 
proceeds  from  you,  which  has  its  source  in  you, 
and  whose  influence  goes  forth  from  you.  — 
Alford.  Hath  provoked  very  many  [Rev. 
Ver.,  Hath  stirred  up  very  manij  of  them.] — The 
apostle  arouses  each  by  the  example  of  the  other. 
Poor  Macedonia  was  worthy  in  her  heart  of  be- 
nevolence, (chap.  8.  1-4,)  and  richer  Achaia 
■was  inspiring  her  with  her  early  leadership. — 
Whedon. 

3.  The  brethren — The  three  brethren,  Titus, 
Luke,  and  Erastus.  Grotius  quotes  from  Mai- 
monides  the  statement  that  the  Jews  were  ac- 
customed to  place  three  commissioners  over  any 
movement  of  contribution.  —  Whedon.  Our 
boasting  .  .  .  should  be  in  vain  [Rev.  Ver. , 
Our  qloryiiKj  .  .  .  be  made  void.] — He  had  judged 
from  their  early  enthusiasm  tliat  the  Corinth- 
ians would  be  ready,  and,  in  the  warmth  of  his 
o\\n  regard  for  them,  liad  so  declared  to  the 
Macedonian  di'jciples.  But  it  was  the  opinion 
of  Paul  as  a  man,  and  not  the  inspired  utterance 
of  an  apostle.  And  now  that  disorders  and 
divisions  hajj  arisen  at  Corinth,  he  was  afraid  lest 
his  hopes  would  be  disappointed  by  the  failure 
of  tlie  Church  to  verify  its  promises  of  a  year 
bethre.  In  this  behalf  [Rev.  Ver.,  In  this 
respect.] — This  implies  that  Paul's  exultation 
152 


Revised  Version. 

hath   been  prepared  for  a  year  past; 
and  '  your  zeal  hath  stirred  up  *  very 

3  many  of  them.  But  I  have  sent  the 
brethren,  that  our  glorying  on  your 
behalf  may  not  be  made  void  in  this 
respect;  that,  even  as  I  said,  ye  may 

4  be  prepared:  lest  by  any  means,  if 
there  come  with  me  any  of  Mac-e- 
do'ni-a,  and  find  you  unprepared,  we 
(that  we  say  not,  ye)  should  be  put  to 

5  shame  in  this  confidence.     I  thought 


lOr,  emulation  of  i/nu 


about  them  embraced  other  points.  He  feared 
lest  in  this  detail  his  boast  might  prove  to  be 
misplaced. —  Jjeet.  Ye  may  be  ready  — He 
sent  the  brethren,  whose  very  presence  among 
them  would  reprove  their  neglect  and  spur  them 
to  diligence.  Thus  there  is  in  this,  as  Estius 
says,  "  a  sharp  exhortation  of  the  apostle  com- 
bined with  tacit  praise." 

4.  If  they  of  Macedonia  come  with  me 
— Paul  had  sent  the  brethren  in  advance  of  his 
own  coming.  But  he  is  himself  on  his  way 
southward  from  Macedonia  to  Corinth,  and  with 
him  will  come  certain  members  of  the  Church 
in  that  province,  either  as  his  companions  in 
travel,  or,  more  likely,  as  the  bearers  of  their 
Clmrch's  contribution.  It  wouUl  never  answer  to 
meet  them  with  their  own  tiifts  uncollected.  "We, 
that  we  say  not  ye — Paul  speaks  of  his  own 
shame,  that  he  may  avoid  speaking  of  the  greater 
shame  which,  if  found,  unprepared,  would  fall 
upon  them. — Beet.  In  this  one  cannot  but  rec- 
ognize a  most  i-efined  and  delicate  turn,  infe- 
rior to  none  of  the  best  classical  w^riters. — Bloom- 
Jleld.  Should  be  ashamed— Paul  would  be 
brought  to  shame  after  all  liis  "  boastings  "  in 
the  liberality  of  his  beloved  Corinthians, 
brought  to  shame  in  the  very  presence  of  the 
Philippians  whom  he  had  incited  by  pointing 
to  their  example.  And  he  will  not  say  how 
ashamed  they  would  feel  to  find  their  honor 
turned  to  contempt  in  the  other  Churches. 

Appeal  to  the  highest  motives ;  appeal  whether 
they  be  there  or  no,  foi  you  make  them  where 
you  do  not  And  them.  Arnold  at  Rugby  trusted 
his  boys,  avowing  that  he  believed  w-hat  they 
affirmed,  and  all  attempt  at  deceiving  him  ceased 
forthwith.— F.  W.  Enhcrtson. 

5.  I  thought  it  necessary — In  view  of  the 
possible  backwardness  of  the  Corinthian  con- 
tribution, a  backwardness  which  Paul  only  hints 
at  as  a  possibility,  not  as  a  fact,  and  to  which 


May  25,  1884. 


LESSON  VIII. 


2  Cor.  9,  1-15. 


Authorized  Version. 

to  exhort  tlie  l)ietliren,  tluit  tliey  would 
go  before  niito  you,  and  make  up  before- 
hand "your  bounty,  *  whereof  ye  had 
noticed  before,  tluit  the  same  might  be 
ready,  as  n  matter  of  bounty,  and  uot  as 
of  covetousncss. 

6  Hut^tliis  I  sity,  lie  which  soweth 
sparingly  shall  n-ap  also  sparingly  ;  and 
he  which  soweth  bouutifully  shall  reap 
also  bountifully, 

7  Every  man  according  as  he  pur- 
])oseth  in  his  heart,  so  let  him  give;  'not 
grudgingly,  or  of  necessity:  for  *God 
lovetli  a  cheerful  giver. 


a  BleMlni;.  Gen.  3.3.  II. 6  Or,  which  hath  beep  so  much  spoken 

of  before. -e  Prov.  11.  !4  ;  19.  U  ;  SJ.  S  ;  G.al.  6.  7,  9. '  Ueut. 

15.  -,. •Exod.  iS.  »;  35.  5;  Rom.  li.  Sj  chap.  S.  li. 


lie  refers  in  an  iipologetio  tone.  To  exhort  [Kev. 
Ver.,  intrtiit]  the  brethren— Words  indicat- 
ing an  earnest  request.  He  had  urged,  nay 
intreate'l,  these  three  brethren  who  were  to  go 
in  adviince  of  his  own  party  to  hurry  forward 
the  contribution,  and  thus  spare  his  own  feel- 
ings when  he  should  arrive.  Your  bounty 
[Kev.  Ver.,  Your  afore  promised  bounty.] — Im- 
plying that  his  glorying  on  their  behalf  was 
founded  upon  their  promise  to  him  during  his 
vL-^it.  Your  bounty  —  Bincjicence,  literally, 
bUsnin/j :  not  used  only  for  a  blessing  in  words, 
but  of  one  expressed  by  a  present,  as  Gen.  33. 
11 ;  Judg.  1.  15.  This  sense  of  blessing,  com- 
bined with  the  primitive  sense,  aflords  the  apos- 
tle an  opportunity  for  bringing  out  the  true 
spirit  in  which  Christian  gifts  .should  be  given. 
Al/iird.  As  a  matter  of  bounty — As  the  fruit 
of  Missing,  poured  out  from  a  beneficent  mind, 
not  of  a  sparing,  covetous  spirit  wliich  gives  no 
nil  .re  than  it  need.  And  not  as  of  covetousness 
[Rev.  Ver.,  of  extortion.]— And.  not  like  a  sort 
of  extortion,  wrung  from  you  by  mere  dint  of 
imp'rtuiiity. — DodJriJffe. 

6.  And  this — Directs  attention  to  a  new 
and  important  point,  viz.,  tliat  acts  of  kindness 
to  f  lod's  iieople  are  seeds  sown  into  the  ground 
■wliioli,  by  the  outworking  of  the  laws  of  life, 
produce  similar  and  multiplied  results.  So 
<Jal.  t).  7  ;  1  Cor.  9.  11  ;  James  3.  18  ;  Prov. 
22.  J*. — Jj'ftt.  Soweth  sparingly— By  giving 
little  in  proportion  to  his  ability.  There  may  ! 
he  a  small  gift  which  yet  is  bountiful,  for  the 
nieiLsure  of  liberality  is  not  in  the  amount  given, 
but  in  that  remaining  after  the  gift.  Reap  also 
sparingly-^Since  gifts  are  .seeds,  he  that  holds 
hiinsLlf  back  from  giving  thereby  holds  hiinsclf 
back  from  the  harvest. — Meet.    Soweth  bovin- 


ReviBud  Version. 

it  necessary  therefore  to  intrcat  the 
brethren,  that  they  would  go  before 
unto  you,  and  make  up  beforehand 
your  afoiepromised  =  bounty,  that  the 
same  might  be  ready,  as  u  matter  of 
bounty,  and  not  of  *  e.vtortion. 

6  But  this  I  sat/,  He  that  soweth  spar- 
ingly shall  reap  also  si)aringly;  and 
he  that  soweth  *  bountifully  shall  reap 

7  also  '  bountifully.  Let  each  man  do 
according  as  he  iiatli  purposed  in  his 
heart ;  not '  grudgingly,  orof  necessity : 

8  for  God  loveth  a  cheerful  giver.     And 


<ilfi    bUssingi. 


tifully — Literally,  "soweth  with  blessings," 
[as  in  the  margin  of  the  Rev.  Ver.]  Tliis  re- 
fers to  the  spirit  of  the  giver,  wOio  must  be 
"a  cheerful  giver,"  not  giving  murmuringly, 
but  with  blessings,  with  a  beneficent,  char- 
itable spirit,  such  a  one  shall  reap  aLso 
with  blessings,  abundant  and  unspeakable. — 
Alford.  Reap  also  bountifully  —  Giving 
blessings,  he  shall  receive  blessings,  in  the 
gifts  of  God  ;  in  the  consciousness  of  aiding 
the  cause  of  Christ ;  in  the  hope  of  an  everlast- 
ing reward. 

7.  As  he  purposeth  in  his  heart — What- 
ever be  the  amount,  it  must  be  an  outflow  of 
each  one's  own  previous  I'esolve.  The  choice 
must  be  in  his  heart,  the  inmost  center  of  the 
man,  where,  standing  alone,  he  chooses  liispwn 
action. — Beet.  Christian  charity  is  a  calm,  wise 
thing,  nay,  sometimes  it  will  appear  to  a  super- 
ficial observer  a  very  hard  thing,  for  it  has 
courage  to  refuse.  A  Christian  man  will  not 
give  to  every  thing ;  he  will  not  give  because  it 
is  the  fashion  ;  he  will  not  give  because  an  ap- 
peal is  very  impassioned,  or  because  it  touches 
liis  sensibilities.  He  trives  as  he  '■'■  pu)-posdh  in 
his  heart." — F.  W.  liohertson .  So  letliim  give 
[Rev.  Ver.,  do.\  Not  grudgingly  —  Literal- 
ly, not  from  gi'ief,  as  if  half  crying  over  the  loss 
of  the  money  given. —  Whedon.  Necessity — 
From  the  wrindng  out  of  some  urgent  pleader, 
or  under  compulsion  of  some  unavoidable  obliga- 
tion. God  loveth  a  cheerful  giver — Because 
the  only  service  which  God  accepts  is  that  of  the 
heart,  free  and  unconstrained.  The  gift  by  com- 
pulsion is  not  that  of  the  will  of  the  giver,  and 
God  receives  only  that  which  is  the  giver's  own. 
Other  gifts  may  benefit  the  receiver,  this  only 
blesses  the  bestower. 

158 


7  Cor.  9.  1-15. 


LESSON  VIII. 


Second  Quarter. 


Authorized  Version. 

8  And  '  God  is  able  to  make  all  grace 
abound  toward  you;  that  ye,  always 
having  all  sufficiency  in  all  things^  may 
abound  to  every  good  work : 

9  (As  it  is  written,  '°  He  hath  dis- 
persed abroad ;  he  hath  given  to  the 
poor:  his  righteousness  remaineth  for 
ever. 

10  Now  he  that  "  ministereth  seed 
to  the  sower,  both  minister  bread  for 
your  food,  unci  multiply  your  seed  sown, 
and  increase  the  fruits  of  ■''your  right- 
eousness ;) 

11  Being  enriched  in  every  thing  to 


iProv.  28.  27;  Phi! 


8.  God  is  able  —  To  him  who  dreads  that 
giving  will  impoverish  liim,  Paul  speaks  a  word 
of  faith  in  God.  —  [f/iedon.  God  is  able  to 
pour  out  upon  you  abundantly  in  undeserved 
favor  every  good  thing  in  order  that  thus  in 
every  point,  and  at  all  times,  having  every  need 
supplied,  and  being  conscious  of  this,  you  may 
have  a  surplus  for  every  kind  of  beneficence. — 
£e£t.  All  grace— Even  in  outward  good  things 
—to  which  here  the  reference  is ;  not  including, 
however,  the  wider  meaning  of  all  grace. — 
Alford.  Suflaciency — So  as  not  to  need  the 
help  of  others,  having  yourselves  from  God 
"  bread  for  your  food." — D.  Brown.  Do  not 
suppose  that  by  giving  liberally  you  will 
be  impoverished  and  reduced  to  want.  You 
ehould  rather  confide  in  God,  who  is  able  to 
furnish  you  abundantly  with  what  is  needful 
for  the  supply  of  your  necessities. — Barnes. 
May  abound — They  who  know  that  God  will 
supply  all  their  need,  and  they  only,  are  inde- 
pendent of  the  uncertainties  of  life.  They  can, 
therefore,  afford  to  give  away  money  to  others. 
—Beet. 

9.  As  it  is  written  —  Quotation,  word  for 
word,  of  Psa.  112.  9,  according  with,  and  thus 
supporting,  the  foregoing  exposition  of  God's 
purpose.  —  Beet.  Dispersed  —  As  seed  sown 
with  full  and  open  hand,  without  anxious  thought 
in  what  direction  each  grain  may  fall.  It  is  im- 
plied, also,  that  he  has  always  what  he  may  dis- 
perse. Th.e  poor  —  The  Greek  word  is  here 
found  in  New  Testament  meaning  "  one  in 
straitened  circumstances  who  earns  his  bread 
by  labor."  The  word  usually  employed  else- 
where means  "  one  so  poor  as  to  live  by  beg- 
ging."— D.  Brown.  His  righteousness — In 
what  sense  is  righteoxisness  used  ?  Clearly  in  the 
only  one  warranted  by  the  context  —  that   of 

154 


Revised  Version. 

God  is  able  to  make  all  grace  abound 
unto  you ;  that  ye,  liaving  always  all 
sufficiency  in  everything,  may  abound 

9  unto  every  good  work :  as  it  is  writ- 
ten. 

He  hath  scattered  abroad,  he  hath 

given  to  the  poor; 
His  righteousness  Hl)ideth  for  ever. 

10  And  he  that  supplieth  seed  to  the 
sower  and  bread  for  food,  shall  sup- 
ply and  multiply  your  seed  for  sow- 
ing, and  increase  the  fruits  of  your 

11  righteousness:  ve  bein^:  enriched   in 


"  goodne&s  proved  by  beneficence  " — a  righteous 
deed  which  shall  not  be  forgotten — as  a  sign  of 
righteousness  in  character  and  conduct. — Alford. 
But  even  this  righteousness  is  by  faith,  for  it  is 
an  outworking  of  faith  and  of  the  Holy  Spirit 
given  to  believers. — Beet. 

10.  Now  he  that  ministereth— An  impli- 
cation that  as  its  primary  .source  their  gifts  came 
from  God,  who  supplied  them  with  the  means  of 
making  the  offering ;  so  that  after  all  it  was 
God's  gift  to  his  own  cause.  Minister  bread 
— The  Eev.  Ver.,  by  inserting  the  word  shall, 
changes  this  from  a  prayer  of  Paul  in  behalf  of 
the  Corinthians  to  a  direct  promise. — Eev.  Ver., 
He  that  supplieth  seed  .  .  .  shall  supply  and 
multiply  your  seed  for  sowing.  Bread  for  your 
food  —  The  supply  of  your  own  necessities. 
God  will  supply  the  needs  of  those  who  give  to 
the  needs  of  his  own.  Multiply  your  seed — 
Tliat  is,  the  money  for  you  to  bestow,  answering 
to  the  word  '■'■seed  to  be  soivn.^^ — Alford.  The 
fruits  of  your  righteousness — The  heavenly 
rewards  for  your  Christian  charity.  Matt.  10.  42- 
Eighteousness  shall  be  itself  the  reward,  even  as 
it  is  the  thing  rewarded.— i?.  Brown.  It  sug- 
gests that  in  giving  their  money  they  were  only 
doing  what  is  right,  (comp.  Eom.  15.  27,)  and 
were  doing  what  God  will  reward. — Beet. 

11.  Being  enriched — The  design  of  the  apos- 
tle is  to  state  to  them  the  true  reason  why 
wealth  was  bestowed.  It  was  not  for  the  pur- 
poses of  luxury  and  self-gratification,  not  to  be 
spent  in  sensual  enjoyment,  not  for  parade  and 
display ;  it  was  that  it  might  be  distributed  to 
others  in  such  a  way  as  to  cause  thanksgiving  to 
God. — Barnes.  Unto  all  liberality— That  is, 
in  order  that  you  may  show  all  liberality. — Al- 
ford. The  word  in  the  original  means  "  single- 
ness or  sincerity."     Causeth  [Eev.  Ver.,  work' 


May  25,  1884. 


LESSON  VIII. 


2  Cor.  9.  1-15. 


Authorised  Version. 

all      'hountifulness.      "which      canscth 
through  us  tliankyj,dvin<,'  to  God. 

12  For  the  lulministration  of  tliis 
eervice  not  only  supplieth  the  want  of 
the  saints,  liut  is  al)unuant  also  by  many 
thanksffiviiin's  unto  God  ; 

13  Whiles  l)y  the  experiment  of  this 
ministration  they  '* glorify  God  for  your 
professed  suitjeetion  unto  the  gospel  of 
Christ,  and  for  your  liberal  distribution 
"unto  them,  ami  unto  all  men; 


14    And    by    their    prayer    for    you, 


r  timplicity, 


eth]  through  us — Namely,  Paul  and  his  col- 
leajfues  who  suggested  and  carried  out  this 
contribution.  Paul  added  these  words  remem- 
bering that  of  the  praise  evoked  by  the  collec- 
tion he  was  an  instrument. — Beet.  Briiujs  about 
by  our  means  (as  the  distributors  of  it)  thanks- 
giving (from  those  who  will  receive  it)  to  God. — 
Alford.  He  calls  their  attention  to  the  gratitude 
to  God  which  will  follow  the  reception  of  their 
git\s  as  a  motive  to  their  liberal  giving.  Their 
generosity  at  Corinth  will  cause  praises  to  sound 
forth  in  Jerusuk-iii. 

12.  The  administration  [Kev.  Ver.,  minis- 
trattun]  of  this  service — The  word  translated 
service  is  a  peculiar  one ;  that  from  which  the 
word  liturgy  is  derived.  According  to  Alford, 
"  the  proper  sense  of  the  word  used  is,  serving 
the  public  by  furnishing  the  means  of  outtit  lor 
some  necessary  purpose."  In  the  New  Testa- 
ment it  always  refers  to  the  services  of  religion, 
and  it.s  use  here,  says  Doddridge,  intimates  that 
this  was  to  be  reirarded  not  merely  as  an  act  of 
humanity,  but  religion.  In  other  words,  giving 
in  apart  of  worship.  Not  only— Literally,  Not 
only  is  filling  ?m  the  deficiencies  of  the  saints, 
but  is  causing  to  abound  thanksgiving,  through 
many,  to  God.  —  Whedon.  Supplieth  the 
wants  of  the  saints — The  apostle  here  brings 
forward  another  motive  for  their  cheerful  contri- 
butions in  the  material  and  moral  benefits  which 
the  saints  at  .lerusalem  would  derive  from  it. — 
yeander.  Is  abundant — Will  abound  toward 
God  in  producing  thanksgivings ;  a  repetition 
for  emphasis  of  the  thought  at  the  close  of  the 
previous  verse. 

13.  By  the  experiment  of  this  ministra- 
tion [Rev.  Ver.,  Through  the  proving  of  you  by 
this  ministration. '\    By  means  ui'  the  proof  xXiat 


Revised  Version. 

everything  unto  all  "liberality,  which 
worketh  tlirough  us  thanksgiving  to 
13  God.  For  tiie  ministration  of  this 
service  not  only  lilleth  up  the  meas- 
ure of  the  wants  of  the  saints,  but 
abound  eth  also  through  many  thanks- 

13  givings  unto  God  ;  seeing  that 
through  the  proving  of  you  by  this 
ministration  they  glorify  God  for 
the  ol)edience  of  your  confession 
unto  the  gospel  of  Ciirist.  and  for 
the  "liberality    of  your  contribution 

14  unto  them  antl  unto  uU ;  while  they 
themselves  also,  with  sui)plicatiou  on 


8Gr.  tingUnta. •Gr.  ainffU: 


your  Christian  profession  is  genuine,  proof  af- 
forded by  this  ministration,  the  Christians  in  Ju- 
dea  are  glorifying  God.  In  then-  eyes  God  was 
magnified  through  the  proved  sincerity  of  the 
Gentile  Christians.— 7;<'t/.  They  glorify  God 
for  yotir  professed  subjection  [Kev.  Ver., 
for  the  obedience  of  your  confession.] — Ye  yield 
yourselves  in  willing  subjection  to  the  Gospel 
precepts,  evinced  in  acts  as  well  as  well  as  in 
profession.— i>.  liroicn.  This  collection  was  a 
conspicuous  act  of  submission  to  the  apostolic 
authority  which  enjoined  it  and  to  Christ,  (ciap. 
8.  5,)  for  whose  glory  it  was  made,  by  those 
who  professed  to  be  his  servants.— ^tse^  There 
was  a  real  and  sincere  submission  to  the  Gospel 
of  Christ,  and  that  was  manifested  by  their  giv- 
uig  liberally  to  supply  the  wants  of  others. 
The  doctrine  is,  that  one  evidence  of  true  sub- 
jection to  the  Gospel,  one  proof  that  our  profes- 
sion is  sincere  and  genuine,  is  a  willingness  to 
contribute  to  relieve  the  wants  of  the  poor  and 
afilictcd  friends  of  the  Redeemer.  —  Barnes. 
Unto  all  men— They  give  glory  to  God,  not 
only  for  this  token  of  the  fullness  of  your  con- 
secration to  Christ  and  your  obedience  to  the 
Gospel  but  also  for  it  as  a  proof  of  the  common 
fellowship  which  you  have  with  them  and  with 
all  Christians  ;  and  an  interest  in  the  needs  of 
others  which  this  generous  gift  shows. 

14.  And  by  their  prayer— This  verse  is 
probably  to  be  taken  in  connection  with  ver.  12, 
and  ver.  13  is  a  parenthesis.  Thus  interpreted 
the  sense  will  be.  The  administration  of  this 
service  (ver.  12)  will  produce  abundant  thanks 
to  God.  It  will  also  (ver.  14)  produce  another 
efftct.  It  will  tend  to  excite  the  prayers  of  the 
saints  for  you,  and  thus  produce  important  ben- 
efits to  yourselves.    They  will  earnestly  desire 


2  COK.  9.  1-15. 


LESSON  VIII. 


Second  Quarter. 


Authoriied  VerBion. 

which  long  after  you  for  the  exceeding 
grace  of  God  in  you. 

15  Thanks  le  unto  God  '^  for  his  un- 
speakable gift. 


your  welfare,  they  will  anxiously  pray  to  be 
united  in  Christian  friendship  with  those  who 
have  been  so  signally  endowed  with  the  grace 
of  God. — Jiarnes.  Long  for  you — The  Jewish 
Christians  wonder  at  the  undeserved  favor  of 
God  which  had  wrought  in  the  Gentiles  such 
submission  and  brotherhood  and  sincerity.  Tims 
they  glorified  God.  They  louged  to  see  those 
in  whom  he  had  worked  such  blessings,  and  re- 
tiu-ned  their  kindness  by  prayer  for  them. — 
£eet.  Grace  of  G-od  in  you— Grace,  of  which 
the  gift  was  an  evidence. 

The  prayers  of  tbe  poorest  Christian  for  us  are 
worth  more  than  all  we  usually  bestow  on  tbem 
In  charity ;  and  he  who  has  secured  the  pleadings 
of  a  child  of  God,  however  humble,  in  his  behalf, 
has  made  a  good  use  of  his  money.— Barnes. 

15.  Thanks  be  unto  God— The  idea  is, 
Your  benefactions  are  indeed  valuable,  and 
for  them,  for  tlie  disposition  which  you  have 
manifested,  and  for  all  the  good  which  you  will 
be  enabled  thus  to  accomplish,  we  are  bound 
to  give  thanks  to  God.  All  this  will  excite  the 
gratitude  of  those  who  shall  be  benefited.  But 
how  small  is  all  this  compared  with  the  great 
gift  which  God  has  imparted  in  bestowing  a 
Saviour  1 — Barnes.  If  we  have  received  from 
God  "his  unspeakable  gift,"  what  great  thing 
is  it  if  we  give  a  few  perishing  gifts  for  his  sake. 
—  D.  Brown.  His  unspeakable  gift  —  His 
Son,  our  Lord  Jesus  Christ.  It  is  impossible  to 
apply  such  a  term  so  emphatically  placed  as 
here  to  any  gift  short  of  that  one. — Alford.  It 
is  so  because,  (a)  of  his  own  greatness  and  glory  ; 
{h)  because  of  the  inexpressible  love  which  he 
evinced ;  (c)  because  of  the  unutterable  suffer- 
ings which  he  endured  ;  (//)  because  of  the  in- 
expressibl.y  great  benefits  which  result  fi-om  his 
work.  No  language  can  do  justice  to  this 
work  in  either  of  these  respects ;  no  heart  in 
this  world  fully  conceives  the  obligation  which 
rests  upon  man  in  virtue  of  his  work. — Barnes. 

Authorities  to  be  Consulted. 

See  in  the  commentaries  the  introduction  to 

2  Cor.     Schafl''s  Apostolic  Church,  p.  292.    Far- 

rar,  chap,  xxxiii.    Conybeare  and  Howson,  chap. 

xvii.     F.  "W.  Eobertson's  Lectures  on  Corinth- 

156 


ReviBed  Version. 

your  behalf,  long  after  you  by  reason 
of  the  exceeding  grace  of  God  in  you. 
15  Thanks  be  to  God  for  his  unspeaka- 
ble gift. 


ians.  Arthur's  Tongue  of  Fire,  p.  50.  Sun- 
day Magazine,  (1866,)  677.  Pulpit  Analyst,  v, 
464.  Sermons,  by  G.  W.  Bethune,  on  The 
Strength  of  Christian  Charity  ;  W.  Arnot,  (in 
Roots  and  Fruits,)  on  Seed  to  the  Sower; 
E.  Payson,  on  God's  Best  Gift  to  Man. 
Foster's  Cyclopedia  of  Illustrations,  [numbers 
marked  with  a  star  refer  to  poetical  illustrations,] 
ver.  5:  8974;  6:  591,  8013,  8971;  7:  2462, 
8966;  8:  5121,  9174;  9:  4487;  10:  8774;  11: 
*1469,  3472  ;  12  :  *338,  1997  ;  13  :  *339,  7048  ; 
15  :  337,  7139. 

Practical  Thoughts. 
[christian  giving.] 

1.  The  Christian  should  give  to  the  needs  of 
his  fellow  Christians,  needing  no  exhortation  or 
command  thereto.  Ver.  1. 

2.  The  Christian  should  give  by  principle,  not 
from  a  spasm  of  zeal  under  the  influence  of  ear- 
nest appeals.  Ver.  2. 

3.  The  Christian  should  give  regularly,  and 
of  his  own  accord,  not  requiring  pressure  from 
without  to  induce  him  to  do  his  duty.  Vers. 
3,4. 

4.  The  Christian  should  give  freely,  as  a  mat- 
ter of  bounty,  not  an  unwilling  surrender  of 
that  which  he  would  fain  withhold.  Ver.  5. 

5.  The  Christian  should  give  bountifully,  as 
God  gives  to  him  to  possess.  Ver.  6. 

6.  The  Christian  should  give  by  his  own  free 
choice  on  thoughtful  decision  as  to  his  duty  and 
ability.  Ver.  7. 

7.  The  Christian  should  give  cheerfully  and 
gladly  as  a  privilege.  Ver.  7. 

8.  The  Christian  should  ever  keep  in  mind 
God's  unspeakable  gift,  his  own  Son.  Ver.  15. 

Sermon  Outline. 

BY  REV.  J.  S.  CHADWICK,  D.D  . 

The  impoverished  condition  of  the  Church  at  Je- 
rusalem, deeply  affected  the  Apostle  Paul,  and  called 
forth  his  earnest  appeal  to  brethren  in  other  places 
for  Immediate  help.  The  Christians  of  Corinth  had 
promised  assistance,  on  the  strength  of  which  Paul 
boasted  of  their  readiness  to  the  Macedonians,  and 
had  thereby  Inflamed  the  zeal  of  the  latter,  who, 
though  themselves  very  poor,  had  given  liberally 
toward  the  need  of  the  suffering  saints  in  Judea- 
For  some  reason  the  collection  from  the  Church  at 


May  25,  1884. 


LESSON  VIII. 


2  Cor.  9.  1-15, 


Corinth  had  been  delayed.  The  people  were  more 
able  to  contribute  than  the  Mat«doniuns.  Paul  re- 
inlniU  them  of  their  promise  and  asks  them  to  meas- 
ure up  to  the  expeelation,  whleh  had  been  exciteil 
by  his  .report  of  their  Kenerostty.  He  entreated 
them  not  to  disappoint  his  hopes  concernlnK  them. 
Now  was  the  time  to  have  the  sincerity  of  their  love 
tested  and  proved. 

I.  ChriMliniiH  nre  NometinioH  |)Iared  in  t-ondi- 
lionH  ur^rent  trial  and  privation. 

The  converts  at  Jerusalem  were  persecuted,  im- 
poverished, and  reduced  to  great  distress.  Relief 
was  providentially  provided.  Christians  may  now 
sulTer  alUictions,  privations,  distress,  and  even  per- 
secutions.   Ciod  will  still  be  their  refuge. 

II.  The  solicitude  and  zeal  oF  (lie  Apostle 
Paul,  nianireHted  In  beliairor  HuiTering  8aints> 
are  traits  of  Christian  cliaracter  worthy  of  admira- 
tion and  imitation  by  all  who  claim  to  be  believers 
In  the  Lord  Jesus  Christ. 

III.  The  duty  of  Christian  liberality  should  be 
reco|;nized  and  fully  understood. 

1.  It  istthc  spirH  <if  the  Gn»))cl.  It  Is  earnestly 
Insisted  upon,  described,  and,  commended  through- 
out the  New  Testament.  Beneficence  is  a  marked 
grace  of  the  Holy  Spirit.  To  believe  in  the  Lord 
Jesus  Christ  is  to  accept  the  obligations  which  such 
faith  imposes. 

2.  It  is  based  on  the  high  claims  of  Christian 
gixnJnrss.  More  is  justly  expected  of  Christians 
than  of  others.  Other  good  qualities  should  not 
stand  as  an  excuse,  nor  be  offered  as  an  apology, 
for  not  being  liberal. 

3.  It  i/rows  (rut  of  the  sympathies  of  our  com- 
mon humanity.  God  has  planted  kindness  and 
compassion  in  our  hearts.  Gentile  Churches  must 
give  to  the  necessities  of  Jewish  converts.  With- 
out help,  pity  is  fiction  and  sympathy  ^vorthless. 

4.  It  is  a  remedy  against  covetousness  and  a 
safeguard  from  extravagance.  One  of  the  great- 
est of  the  age  is  the  greed  for  gain.  It  must  be 
met  by  the  grace  of  liberality.    The  Lord's  money 


will  not  be  squandered  If  true  beneficence  Is  culti- 
vated. 

IV.  The  principlefi  inculcated  concernin); 
ChrUtiau  ^Ivin^  should  lie  raithfully  oliMcrved. 

1.  Give  from  jiuir  mot  ives  and  in  a  riglit  si^irif, 
without  selllsh  expectiitions.  Let  the  deed  be 
good,  and  the  spirit  that  prompted  it  right. 

2.  Give  with  discrimination.  Not  every  call  Is 
a  rightful  claim.  Give  not  through  mere  impulse, 
else  your  gifts  may  produce  improvidence.  Get  all 
the  light  possible.  Let  giving  be  more  of  a  habit 
than  a  spasmodic  emotion. 

3.  Give  UberaUy.  What  is  generous  to  one  may 
be  niggardly  for  another.  Paul  treats  of  liberality 
as  a  iranllnal  element  of  true  piety,  and  also  pro- 
vides for  its  culture,  as  an  essential  exercise  of  re- 
generated life. 

■1.  Give  checrftdly.  Not  because  others  give,  nor 
from  constraint,  but  gladly.  Such  givers  are  near 
the  heart  of  God. 

y.  Blestsings  will  surely  Tollow  liberal  giving. 

1.  To  the  giver.  Divine  recognition ;  heart  en- 
larged ;  selfishness  doomed  ;  Christ-like  spirit  de- 
veloped; inward  satisfaction  and  increased  hap- 
piness experienced. 

2.  To  the  beneficiaries.  Wants  realized ;  con- 
firmed in  the  faith  of  the  Gospel ;  prejudices  re- 
moved ;  praise  to  Grod  evoked ;  and  prayers  for 
benefactore  offered. 

3.  Upon  other  Cliristians.  Their  zeal  infiamed ; 
liberality  enlarged ;  and  opportunities  searched  out 
for  the  display  of  the  grace  of  giving. 

DEDUCTIONS. 

1.  Opportunities  for  doing  good  and  giving  much 
abound. 

2.  God  is  honored  by  every  act  of  true  liberality. 

3.  He  gives  us  all  that  we  have ;  let  us  wisely  dis- 
tribute. 

4.  study  the  life,  imitate  the  example,  ami  mani- 
fest the  spirit  of  Him  who  "went  about  doing 
good."  Even  the  cup  of  cold  water  given  in  bis 
name  shall  have  its  reward. 


A.  D.  57.3 


LESSON  IX. 

Christian  LiiiEUTv.— Gal.  4.  1-16. 


June  1.3 


GOLDEN'  TEXT.— Stand  fast  therefore  in  the  liberty  wherewith  Christ  hath  mode  us  free.— 

Gal.  5.  1. 

Time.— A.  D.  57,  probably  at  the  close  of  the  year. 

CoxxECTiNG  Links— While  Paul  was  In  Greece  (end  of  Lesson  VII)  he  received  word  of  the  condition 
of  the  Churches  in  Galatia,  in  central  Asia  Minor,  leading  him  to  write  this  epistle. 

I.NTRODicTiox.  The  Churches  of  Galatia.— The  first  syllable  of  the  word  GnZatians  is  Identical  with 
Gaul,  an  old  name  of  France ;  and,  indeed,  with  Gallic,  Gaelic,  Welsh,  (old  Gaullic  and  Wallic,)  as  well 
as  with  Celtic.  It  is  the  name  of  that  great,  brilliant,  and  brave,  but  fickle,  race,  which,  once  occupying 
Central  Euroiie,  was  driven  westward  l)y  the  great  Germanic  tide  pouring  in  from  Asia ;  and  which, 
gradually  receding  from  the  face  of  its  invaders  toward  the  Atlantic,  now  remain  upon  the  western  mar- 
gin of  Europe,  as  the  French,  Welsh,  Scotch,  and  Irish  peoples.    The  Epistle  to  the  Galatlans  was,  there- 


Gal.  4.  1-16. 


LESSON  IX. 


Second  Quarter. 


fore,  an  epistle  to  the  Celts.  The  Galatian  tribe  of  this  epistle,  Impelled  by  the  revolutions  of  war  in  the 
early  ages,  was  settled  in  Asia  Minor,  like  a  lonely  bowlder,  amid  surrounding  tribes  of  Phiygian  abo- 
rigines. As  late  as  the  time  of  Jerome,  (fourth  century  A.  D.,)  an  Asiatic  Galatian  and  a  European  Celt 
could  have  understood  each  other's  language.  These  Galatians  were  a  victorious  people  in  their  Asiatic 
region  until  the  year  125  B.  C,  when  they  were  subjected  by  the  Roman  power,  yet  allowed  to  retain 
their  previous  form  of  government ;  and  25  years  B.  C.  they  were  completely  reduced  to  the  condition  of 
a  Roman  province.  The  old  Phrygian  pagans  here  were  worshipers  of  Cybele,  and  their  priests  prac- 
ticed rites  severer  than  circumcision.  There  was  also  a  large  population  of  Jews  who  engaged  in  trade 
and  acquired  wealth  and  influence.  The  Jews  were  in  favor  with  the  Roman  government,  and  not  only 
made  many  proselytes,  but  infused  a  mitigating  influence  into  surrounding  paganism.  Over  all  this  mix- 
ture of  populations  the  Romans,  few,  yet  predominant,  held  sway,  and  the  Greek  language  was  the  prev- 
alent medium  of  intercourse.  But  incidental  accounts  remain  of  Paul's  first  preaching  and  founding 
Churches  in  Galatia.  His  first  visit,  in  his  second  missionary  tour,  is  slightly  mentioned  in  Acts  16.  6 ; 
and  his  second,  in  his  third  tour,  is  mentioned  as  slightly  in  Acts  18.  23.  Yet  the  Galatian  Churches  must 
have  been  founded  at  the  first,  and  "  confirmed "  at  the  second,  of  these  two  visits.  The  story  of  the 
Judaizing  troublers  who  came  to  Gentile  Antioch,  as  from  James  of  Jerusalem,  proclaiming  salvation  by 
circumcision,  was  repeated  in  Gentile  Galatia.  These  Celts  came  under  the  power  of  this  Jewish  influ- 
ence. Leading  Christian  Judaists  came  from  Jerusalem  armed  with  metropolitan  authority  to  tell  these 
Galatian  Churches  that  their  founder-apostle  was  a  spurious  apostle,  and  their  Christianity  a  defective 
Christianity  which  would  not  save  them.  The  severe  rite  of  circumcision  was  a  condition  to  salvation, 
and  adherence  to  Jerusalem  and  a  gorgeous  ritual  were  necessary  to  a  complete  Church.  Paul's  naked 
doctrine  of  justification  before  God  solely  by  faith  in  Christ  was  a  doctrine  of  apostasy.  Under  these 
powerful  influences  the  impressible  Galatian  Churches  were  yielding  and  ready  to  fall.  Unable  to  go  him- 
self from  distant  Corinth  Paul  sent  this  letter  to  their  rescue.— TT7icdo/i. 


Authorized  Version. 

1  Now  I  say,  That  the  lieir,  as  long 
as  he  is  a  child,  differeth  nothing  from 
a  servant,  though  he  be  lord  of  all; 

2  But  is  under  tutors  and  governors 
until  the  time  appointed  of  the  father. 

3  Even  so  we.  when  we  were  children. 


1.  The  heir  as  long  as  he  is  a  child  [Eev. 
Ver.,  So  long  as  the  heir  is  a  child.] — The  Jews 
claimed  that  they  were  the  children  or  the  sons 
of  God,  a  title  which  the  apostle  would  not 
withhold  from  the  pious  part  of  the  nation,  but 
it  was  a  condition  in  which  they  had  not  entered 
on  the  full  inheritance,  and  which  was  far  infe- 
rior to  that  of  those  who  had  embraced  the  Mes- 
siah, and  who  were  admitted  to  tlie  full  privileges 
of  sonship.  They  were  indeed  heirs.  They 
were  interested  in  the  promises.  But  still  they 
were  in  a  condition  of  comparative  servitude, 
and  could  be  made  free  only  by  the  Gospel. 
— -Barnes.  A  child — Litei-ally,  an  in/ant;  but 
the  word  is  intended  to  cover  the  whole  period 
of  minority,  which  by  Roman  law  terminated  at 
twenty-live.  —  Whedo7i.  Differeth  nothing 
from  a  servant  [Eev.  Ver.,  a  bondservant.]— 
The  minor  was  legally  in  much  the  same  posi- 
tion as  the  slave.  He  could  perform  no  act  ex- 
cept through  his  legal  representative.  This 
responsible  person,  the  guardian  in  the  case  of 
the  minor,  the  master  in  case  of  the  slave,  who 
represents  him  to  the  state — was  termed  in  Attic 
law  '■'■  lor  A.''''— Lightfoot.  Though  he  be  lord 
of  all— Has  the  right  thereto ;  nay,  if  the  father  | 
158 


Revised  Version. 

4  But  I  say  that  so  long  as  the  heir  is 
a  child,  he  differeth  nothing  from  a 
bondservant,  though  he  is  lord  of  all ; 

2  but  is  under  guardians  and  stewards 
until  the  term  appointed  of  the  father. 

3  So   we  also,  when  we  were  children. 


is  dead,  he  is  actual  possessor,  only  he  cannot 
enjoy  it,  cannot  assert  his  character  as  master, 
so  long  as  he  is  under  guardians. — SchmoUer. 
So  the  child  of  God,  a  servant  in  exterior,  is  in- 
terior heir  of  God,  and  lord  of  all  the  blessedness 
of  eternity. —  Whedon. 

2.  Under  tutors  and  governors  [Rev.  Ver., 
Guardians  and  stewards.]  Governors  —  This 
word  means  a  house-manager,  an  overseer,  a 
steward.  It  properly  refers  to  one  who  had  au- 
thority over  tlie  slaves  or  servants  of  a  family  to 
assign  them  their  tasks  and  portions. — Barnes. 
Until  the  time  [Eev.  Ver.,  term]  appointed — 
The  supposition  in  our  te.xt  is  that  a  father  (from 
what  reason  or  under  what  circumstances  mat- 
ters not)  has  preordained  a  time  for  his  son  and 
heir  to  come  of  age,  and  till  that  time  has  sub- 
jected him  to  guardians  and  stewards. — Alford. 

When  the  Prince  of  Wales  once  in  his  childhood 
refused  obedience  to  his  governess,  appealing  to 
his  dignity  as  heir  to  the  throne.  Prince  Albert 
brought  the  Bible,  read  him  this  passage,  and 
chastised  him.— Starke. 

3.  Even  so  we— We  who  were  Jews — for  so 
J  think  the  word  here  to  be  limited,  and  not 
extended    to   the    heatlien.  —  Barnes.      "When 


June  1,  1884. 


LESSON  IX. 


Gal.  4.  1-16. 


Authorized  Version. 

were  'in   bondage   under  the   "ck'nicMits 
of  tlie  world : 

4  But  ■■'  when  tlie  fulness  of  the  time 
was  come,  God  sent  fortli  his  Son,  made 
of  •'a  woman,  *  made  under  the  hiw, 

5  To  "redeem  tiiem  tiiat  were  under 
the  hvw,  "that  we  might  receive  tiie 
adoption  of  sons. 


«  Col.  !  H;  Meb.  !>.    10. oOr,    rudlinenU. a  Gen.  49.   10; 

Dim   9  ii;  Mark  I.  15;  Epii.  I.    10- '  Oeo-  3.  16;  John  1.  14; 

ILh.'  ■>     14. *  M,itl.  5.  11. »  Matt.    80.  28  ;  1  Pet.  1.  18. 

•  Joim  I.  IJ. 


■we  were  children — The  pre-Christian  state  is 
regarded  as  a  childliood  in  relation  to  the  Chris- 
tian state  of  the  .same  persons,  only  the  Chris- 
tian state  then  is  re<jrarded  as  ripe  agQ.—Schmol- 
ler.  "Were  in  bondage— The  Jews  in  their 
bondage  to  the  law  of  Moses,  as  the  representative 
people  of  the  world,  inohideall  niaiikind  vhtually 
amenable  to  God's  law.  —  D.  Bmwn.  Under 
the  elements  of  the  world— It  denotes  the  ele- 
ments or  rudiments  of  any  kind  of  instruction, 
and  in  die  New  Testament  is  applied  to  the  first 
lessons  or  principles  of  religion. — Barnes.  The 
best  interpretation  seems  to  be  as  in  Col.  2.  8, 
20,  the  elemmtanj  l<  ssons  of  outward  things.  Of 
this  kind  were  all  the  enactments  peculiar  to  the 
law,  some  of  which  are  expressly  named.  Ver. 
\0.—Alford.  Of  the  world— Paul  calls  them 
the  rudiments  of  the  world,  which,  not  being 
renewed  by  the  Sph-it,  only  perform  worldly 
things. — Luther.  It  is  not  that  they  were  in 
themselves  evil— for  that  is  not  true ;  it  is  not 
that  they  were  adapted  to  foster  a  worldly  spirit 
— for  that  is  not  true ;  it  is  not  that  they  had 
their  origin  from  this  world— for  that  is  not 
true ;  nor  is  it  from  the  fact  that  they  resembled 
the  institutions  of  the  heathen  world — for  that  is 
as  little  true;  but  it  is  that,  like  the  things  of 
the  world,  they  were  transient,  temporary,  and 
of  little  value. — Barnes. 

4.  The  fullness  of  the  time — It  was  "  the 
fullness  of  time."  Fird,  in  reference  to  the 
giver.  The  moment  had  arrived  which  God 
had  ordained  from  the  begiiinhig  and  foretold 
by  his  prophets  for  Messiah's  coming.  This  is 
implied  in  the  comparison,  "  the  time  appointed 
by  the  Father."  Secondly,  in  reference  to  the 
recipient.  The  Gospel  was  withheld  until  the 
world  had  arrived  at  mature  age ;  law  had  worked 
out  its  educational  pui-jxisu,  and  now  was  super- 
seded. —  Lhjhtfoot.  God  sent  forth— The  ex- 
pression implies  a  special  interposition  of  God 
in  his  birth  as  man,  namely,  causing  him  to  be 
conceived  by  the  Holy  Ghost.  His  Son— Em- 
phatical.     "i/w  ot^ft  Son."     Not  by  a<io/)i^o», 


He  vised  Version. 

were    held     in     bondage     under    tlie 

4  'rudiments  of  tlie  world;  but  when 
the  fulness  of  the  time  came,  God 
.'^ent  forth  his  Son,  born  of  a  woman, 

5  born  under  the  law,  that  he  might 
redeem  them  vvhicli  were  under  the 
law,  that  we  might    receive  tlie  adop- 


aa  we  are,  (vei-se  5  ;)  nor  merely  his  Son  hy  tlie 
anointing  of  the  Spirit  which  God  sends  into  the 
heart.  Verse  0  ;  John  1.  18.—/^.  Brown.  This 
implies  that  the  Son  of  God  had  an  existence  be- 
fore his  incarnation.  See  John  16.  28.  The  Sav- 
viour  is  often  represented  as  sent  into  the  world, 
and  as  coming  forth  from  God. — Barnes.  Made 
[Rev.  Ver.,  b(trn'\  of  a  woman— This  also  im- 
plies that  he  hud  another  nature  than  that  which 
was  derived  from  the  woman.  On  the  supposi- 
tion that  he  was  a  mere  man,  how  unmeaning 
would  this  assertion  be  \— Barnes.  Made  [Rev. 
Ver.,  born^^  under  the  law— "Made"  by  his 
Father's  appointment  and  his  own  free  will, 
"subject  to  the  law"  to  keep  it  all,  ceremonial 
and  moral,  perfectly  for  us  as  the  Representative 
Man,  and  to  suffer  and  exhaust  the  full  penalty 
of  our  whole  race's  violation  of  it. — D.  Brown.  A 
Gentile  could  not  (humanly  speaking,  as  far  as 
God  has  conditioned  his  own  proceedings)  have 
saved  the  world ;  for  the  Jews  were  the  repre- 
sentative nation,  to  which  the  representative 
man  must  htlong.—Alford. 

5.  To  redeem  them  .  .  .  under  the  law — 
Primarily  the  Jews ;  but  as  these  were  the  rep- 
resentative people  of  the  world,  the  Gentiles,  too, 
are  included  in  the  redemption.  Chap.  3.  13. — 
D.  Brown.  Christ,  being  born  under  the  law, 
a  Jewish  child,  subject  to  its  ordinances,  by  his 
perfect  fulfillment  of  it,  and  by  enduring,  as  the 
Head  and  in  the  root  of  our  nature,  its  cui-se  on 
the  tree,  bought  off  (from  its  curse  and  power) 
those  who  were  under  the  law ;  and  if  them, 
then  the  rest  of  mankind,  whose  nature  he  had 
upon  hXm.—Alford.  That  we— Primarily  the 
Jews,  but  as  representatives  of  all  men.  Might 
receive  the  adoption — One  is  adopted  as  a  son 
who  is  not  a  son  already ;  and,  therefore,  in  this 
expression,  one  peculiarly  belonging  to  the  apos- 
tle Paul,  we  see  the  privilege  of  those  who  are  by 
sin  aliens  from  God  to  become,  by  their  faith  in 
Christ,  his  children.  Those  who  embrace  Chri.st, 
God's  Son,  by  that  act  enter  into  the  privilege 
of  sonship  with  God. 

^  159 


Gal.  4.  1-16. 


LESSON   IX. 


Second  Quaeteb. 


Authorized  Version. 

6  And  Ijecause  ye  are  sons,  God  hath 
sent  fortli  the  Spirit  of  his  Son  into 
your  hearts,  crying,  Ab'lja,  Father. 

7  Wherefore  thou  art  no  more  a  ser- 
vant, but  a  son  ;  '  and  if  a  son,  then  an 
heir  of  God  through  Christ. 

8  Howbeit  then,  *when  ye  knew  not 
God,  ye  ^  did  service  unto  them  which 
by  nature  are  no  gods. 


iEph.  2.  V2.- 


Adoption  is  one  of  the  most  comprehensive 
terms  of  the  evangelical  system.  It  includes  the 
pardon  of  sin  and  the  acceptance  of  our  persons 
before  God,  which  are  the  constituents  of  jiistifl- 
cation.  It  includes  the  new  birth,  through  the 
quickening  power  of  the  Holy  Ghost,  which  is  the 
■doctrine  of  regeneration.  It  includes  the  be- 
liever's growth  in  holiness,  until  he  attains  "  the 
measure  of  the  stature  of  the  fullness  of  Christ," 
which  is  sanctiflcation.  And,  Anally,  it  involves 
the  saint's  translation  to  heaven,  to  take  posses- 
sion of  the  child's  inheritance,  which  is  olorifica- 
tion.  All,  therefore,  that  the  word  "salvation" 
Implies— in  deliverance  from  the  guilt,  the  stain, 
the  dominion,  and  the  being  ot  sin— is  potentially 
Included  in  the  idea  of  adoption;  and  is  in  every 
particular  wrought  out  when  that  idea  comes  to 
be  realized  in  its  final  results.— B.iVf.  Palmer. 

6.  And  because  ye  are  sons — "And  as  a 
proof  that  ye  really  are  sons." — Ellicott.  With 
this  sentence  Paul  wishes  to  confinn  to  the  Gala- 
tians,  in  a  way  indisputable  to  themselves,  that 
they  actually  have  the  position  of  sons  and  no 
longer  that  of  servants  ;  they  also  (he  says)  have 
this,  as  well  as  the  Jewish  Christians,  as  cer- 
tainly as  the  Spirit  also  utters  his  voice  in  them. 

—  SchmoUer.  The  Spirit  of  his  Son  —  The 
Spirit,  which  the  Son  of  God  has  ;  plainly,  more- 
over, which  he  has  peculiarly  as  Son ;  the  Sou 
of  God's  Spirit  of  sonship.  God  gives  the  very 
same  Spirit  into  the  hearts  of  those  whom  lie 
has  accepted  as  his  sons  for  the  sake  of  his  Son 
Q\m&t.— SchmoUer.  Crying — This  strong  word 
doubtless  expresses,  first  and  chieily,  the  assur- 
ance and  the  strength  of  the  persuasion,  the  full, 
undoubting  faith  of  having  in  God,  our  Father  ; 
also,  however,  as  resulting  from  this,  the  fervor 
with  which  the  soul  turns  to  this  Father ;  yet 
without  direct  reference  to  a  condition  of  trouble 
in  which  a  call  is  made  for  help. — SchmoUer.  It 
is  the  very  Spirit  itself  which  in  our  hearts  utters 
the  cry.  Not  only  is  there  a  groaning,  (Eom.  8. 
26,)  as  for  a  deliverance,  but  there  is  a  cry,  as 
ascending  from  our  hearts  to  the  Father  on  high. 

—  Whedon.  Abba,  IFather — The  Hebrew  says, 
*'Abba,"  (a  Hebrew  term,)  the  Greek.,  "Father," 

160 


Revised  Version. 

6  tion  of  sons.  And  because  ye  are 
sons,  God  sent  forth  the  Spirit  of  his 
Son   into  our    hearts,    crying,    Abba, 

7  Father.  So  that  thou  art  no  longer  a 
bondservant,  but  a  son;  and  if  a  son 
tlien  an  lieir  tlirough  God. 

8  Howbeit  at  that  time,  not  knowing 
God,    ye    were    in  bondage   to    them 

9  which  by  nature  are  no  gods:  but  now 


{'■'■  Pater,''''  a  Greelc  term  in  the  original,)  both 
united  together  in  one  sonship  and  one  cry 
of  faith,  "Abba,  Father!" — D.  Brown.  It  is 
simplest  to  suppose  that  the  juxtaposition  of 
the  two  equivalent  expressions  is  meant  to  em- 
phasize more  strongly  the  idea  of  Father. — 
Wicseler. 

It  is  said  in  the  Babylonian  Gemara,  a  Jewish 
work,  that  it  was  not  permitted  slaves  to  use  the 
title  of  Ahha.  in  addressing  the  master  of  the 
family  to  which  they  belonged.  If  so,  then  the 
language  which  Christians  are  here  represented 
as  using  is  the  language  of  freemen,  and  denotes 
that  they  are  not  under  the  servitude  of  sin.— 
Barnes. 

That  one  word  spoken  in  faith  is  better  than  a 
thousand  prayers  in  a  formal,  lukewarm  way :  I 
myself  have  often  found  that  when  I  can  say  but 
this  word.  Father,  it  doth  me  more  good  than 
when  I  call  him  by  any  other  Christian  name.— 
Bunyan. 

7.  No  more  a  servant  [Rev.  Ver.,  bond- 
servant.'\ — No  more  in  bondage  as  under  the 
law.  But  a  son  ...  an  heir  —  Because  a 
son,  (of  God,)  therefore,  according  to  the  well- 
known  hereditary  right,  also  ail  heir  of  God. — 
SchmoUer.  By  faith  ye  are  one  with  the  Son, 
so  that  what  is  his  is  yours  ;  his  sonship  insures 
your  sonship ;  his  Spirit  insures  for  you  a  share 
in  the  same. — D.  Brown.  An  heir  of  God 
through  Christ  [Rev.  Ver.,  An  heir  through 
Ood. — The  following  note  refers  to  this  reading 
in  Rev.  Ver. J— This  combines,  on  behalf  of  our 
race,  the  whole  before-mentioned  agenej  of  the 
blessed  Trinity,  the  Father  has  sent  the  Son  and 
the  Spirit,  the  Son  has  freed  us  from  the  law, 
the  Spirit  has  completed  our  sonship,  and  thus 
the  redeemed  are  heirs  tlirough  the  Triune  God 
himself,  not  through  the  law,  nor  through  the 
fleshly  descent. —  'Windischmann. 

8.  Then  [Rev.  Ver.,  At  that  time]  when  ye 
knew  not  God— Alluding  to  the  fact  that  the 
main  body  of  the  Galatian  Church  had  been 
pagans. —  Whedon.  Ye  did  service  [Rev. Ver., 
Were  in  bondage.'] — The  meaning  is,  "  Ye  were 


June  1,  18«4. 


LESSON.  TX. 


Gal.  4.  1-16. 


Authorized  Version. 

9  But  now,  '"after  that  ye  have 
known  God.  or  rather  are  known  of 
(}o(l,  "  liow  turn  ye*ai,'ain  t<>  tin-  weak 
"and  hcgs,nirly 'elements,  whereiinto  ye 
desire  again  to  l)e  iu  bondage  ? 

10  Ye  "  ol)serve  »lays,  and  niontlis, 
and  tinies,  anil  years. 

11  I  am  afraid  of  you,  lest  I  have 
bestowed  upon  you  hd)our  in  vain. 


tlaces  to  ;  you  were  in  a  condition  of  servitude^ 
as  oppose!  I  to  the  tVeeilom  of  the  Gospel.  The 
drift;  of  the  apostle  is,  to  sliow  tliat  tlie  Jews  and 
Gentiles,  before  their  conversion  to  Christianity, 
were  in  a  state  of  vassalaj;e  or  servitiidi',  and  that 
it  wa^  absurd  in  the  liiirhest  de^'ree  to  return  to 
that  condition  ajraiii. — Barms.  Are  no  gods — 
That  is,  have  no  existence,  such  as  their  wor- 
shipers attribute  to  them,  in  the  nature  of  thintrs, 
but  only  in  the  con-upt  imaginations  of  their 
worshipers. — D.  Brown. 

9.  Known  God,  or  rather  are  known— 
The  Galatians  did  not  so  much  acquire  tlie 
kuowledj;e  of  God  as  they  were  taken  into 
knowledifc,  recognized  by  him.  And  this  made 
their  fall  from  liim  the  more  matter  of  indignant 
appeal  as  being  a  resistance  of  his  will  respect- 
ing tlieni.  — Alfonl.  How  turn  ye  again 
[Kev.  Ver.,  buck  again]  to  the  weak  and 
beggarly  elements  [Kev.  Ver.,  RiulimenU.] 
— The  first  letters,  hieroglyphs  and  ehild-pict- 
ures  of  pupilage.  That  is,  the  circumcision, 
the  holidays,  and  the  rituals  of  either  Judaism 
or  paganism.  —  Whedon.  The  rudiments  are 
culled  weak,  because  they  have  not  the  [)ower  to 
atone  for  sinful  man,  and  by  communication  of 
the  Spirit  to  transform  him  inwardly,  agreeably 
to  what  Paul  says  of  the  law,  for  example.  Gal. 
8.  21  ;  Rom.  8.  Z.—Schmoller.  They  are  called 
beggarly  on  account  of  their  relatively  imperfect 
matter  in  comparison  with  the  perfection  and 
the  riches  of  the  Gospel. —  WiesUr.  It  is  as  if  a 
school-master  should  wi..*h  to  go  back  to  learn- 
ing the  A  B  C.—Bengel.  Ye  desire  again  to 
be  in  bondage  [Rev.  Ver.,  To  be  in  bondage 
over  again.]  — They  had  been  slaves  to  the  rudi- 
ments in  the  form  of  heathenism ;  now  they 
were  desiring  to  enslave  tliemselves  again  to 
the  rudiments,  and  to  commence  them  anew  in 
the  form  of  Judiusm.—EllicoU.  Not  again  to 
heathenism  indeed,'  but  to  Judaism,  both  of 
which  are  included  in  "  rudiments  of  the  world." 
— Hcbmoller. 
11 


Kevlsed  Version. 

tliat  ye  have  come  to   know  God,  or 
rather  to  lie  known  of  God,  how  turn 
ye  liack   ag;iin   to  the  weak    and   l)eg- 
gariy  ^  rudiments,  whereunto  ye  de- 
sire to    he  in   bondage  over  again  ? 

10  Ye  ohserve  days,    and   months,    and 

11  seasons,  and  years.  I  am  afraid  of 
you,  lest  by  any  means  I  iiave  be- 
stowed labour  upon  you  in  vain. 


We  may  apply  it  to  Christians  now.  Many  sink 
Into  a  kind  of  servitude  not  less  BalliiiK  than  was 
that  to  sin  before  their  conversion.  Some  become 
the  slaves  of  mere  ceremonies  and  forms  in  re- 
ligion. Some  are  slaves  to  fashion,  and  the 
world  yet  niles  them  with  the  hand  of  a  tyrant. 
They  have  escaped,  it  may  l)e,  from  the  galling 
chains  of  ambition  and  degrading  vice  and  low 
sensuality,  but  they  become  slaves  to  the  love  of 
money,  or  of  dress,  or  of  the  fashions  of  the 
world,  as  if  they  loved  Klavcry  and  chaiita,  and 
they  seem  no  more  able  to  break  loose  than  the 
slave  is  to  break  the  bonds  which  bind  him. 
And  some  are  slaves  to  some  expensive  and  fool- 
ish habit.  Professed  Christians  and  Clnixtian 
ministers,  too,  become  slaves  to  the  disgusting 
and  loathsome  habit  of  using  tobacco,  bound  by 
a  servitude  as  galling  and  as  Arm  as  that  which 
ever  shackled  the  limbs  of  an  African.  I  grieve 
to  add,  also,  that  many  professed  Christians  are 
slaves  to  the  habit  of  "sitting  long  at  the  wine," 
and  indulging  in  it  freely.  O  that  such  knew  the 
liberty  of  Christian  freedom,  and  would  break 
away  from  all  such  shackles,  and  show  iiow  the 
Gospel  frees  men  from  all  foolish  and  absurd 
customs  \— Barnes. 

10.  Ye  observe— The  apostle  means  to  say  that 
they  were  not  only  given  to  the  celebration,  but, 
precisely  like  the  Jews,  were  already  scrupulous 
also  as  to  the  correct  reckoning  of  time  for  their 
holy-days.  Days,  with  reference  to  the  Sab- 
bath ;  months,  probably  with  reference  to  the 
new  moons,  not  because  certain  months,  tlie 
seventh  especially,  were  regarded  as  peculiarly 
lioly  months;  seasons  within  the  year,  with 
reference  to  the  feasts ;  years  with  reference  to 
the  Sabbatical  year,  not  the  year  of  jubilee, 
which  was  no  longer  celebrated. —  \Vie.''eler. 

11.  Afraid  of  you—"  I  fear  concerning  you." 
Labor  in  vain— His  fears  were  that  they  had 
no  genuine  Christian  principle.  They  had  been 
80  easily  perverted  and  turned  back  to  the 
servitude  of  ceremonies  and  rites,  that  he  wa-4 
apprehensive  that  there  could  be  no  real  Chris- 
tian principle  in  tiie  case. — Barnes, 


Gal.  4.  1-16. 


LESSON  IX. 


Second  Quarter. 


Authorized  Version. 

12  Brethren,  I  beseech  yon,  be  iis  '^  I 
am;  for  I  am  as  ye  are :  ye  have  not 
injured  me  at  all. 

13  Ye  know  how  '^through  infirmity 
of  the  flesli,  I  preached  the  Gospel  unto 
you  "^  at  the  first. 

14  And  my  temptation  which  was  in 
my  flesh  ye  despised  not,  nor  rejected  ; 
but  received  me  ''as  an  angel  of  God, 
even  '**  as  Christ  Je'sus. 

15  '^  Where  is  then  the  blessedness  ye 
speak  of  ?  for  I  bear  you  record,  that,  if 
it  had  heen  possible,  ye  would  have 
plucked  out  your  own  eyes  and  given 
them  to  me. 

16  Am  I  therefore  become  your  enemy, 
because  I  tell  you  the  truth. 


12.  Be  as  I  am — Kopp  explains  it  thus  : 
•"  Imitate  my  example  ;  for  I,  though  a  Jew  by 
birtli,  cai-e  no  more  for  Jewish  rites  than  you.'' 
I  am  as  ye  are— Then  I  became  as  you,  and 
at  that  time  you  did  me  no  wrong,  but,  on 
the  contrary,  showed  me  all  sympathy  and 
reverence.  Then  comes  in  the  inference,  put 
in  the  form  of  a  question  at  ver.  16,  1  must  then 
have  since  become  your  enemy  by  telling  you 
the  truth.  —  Alford.  Ye  have  not  injured 
me  [Kev.  Ver.,  Ye  did  me  no  wrong.  In  the 
Rev.  Ver.  this  clause  is  connected  with  the 
words  that  follow  it.J — The  key  to  rightly  un- 
derstanding these  words  is,  theii**  opposition 
with  tWe  other  verbs,  "  ye  despised  not  nor 
rejected  me,  bid  ye  received  me,  ..."  below. 
To  that  period  they  refer,  namely,  to  the  time 
when  he  first  preached  the  Gospel  among  them. 
-Alford. 

13.  Through.  [Rev.  Ver.,  Because  o/]  infirm- 
ities— He  implies  that  bodily  sickness  having 
detained  him  among  them  conti'ary  to  his  orig- 
inal intention  was  the  occasion  of  his  preaching 
the  Gospel  to  them.— />.  Broivn.  At  the  first 
[Rev.  Ver.,  First  time.] — At  the  former  time; 
implying  that  at  the  tnne  of  WTiting  he  had 
been  twice  in  Galatia.  —  D.  Brown.  His  first 
visit  is  mentioned  in  Acts  16.  6,  the  second  in 
Acts  18.  23. 

14.  My  temptation  [Rev.  Ver.,  That  which 
was  ff  temptation  to  yon.] — The  truer  reading 
seems  to  be,  your  temptation.  That  is,  your 
temptation  from  my  infirmity,  to  reject  me  with 
contempt. —  Whedon.  The  temptation  seems  to 
have  been  the  '•'•thorn  in  the  flesh"  of  2  Cor.  12. 
1,  whatever  that  was;  perhaps  something  con- 

162 


Revised  Version. 

12      I  beseech  you,  brethren,  be  as  I  am. 


13  for  I  am  as  ye  are.  Ye  did  me  no 
wrong:  but  ye  know  that  because  of 
an  infirmity  of  the  flesh  I  preached  the 

14  Gospel  unto  you  the  ^  first  time :  and 
that  which  was  a  temptation  to  you 
in  my  flesh  ye  despised  not,  nor  *  re- 
jected ;  but  ye  received  me  as  an  angel 

15  of  God,  even  as  Christ  Je'sus.  "Where 
then  is  that  gratulation  *of  your- 
selves ?  for  I  bear  you  witness,  that, 
if  possible,  ye  would  have  plucked 
out  your  eyes  and  given  them  to  me. 

16  So  then  am  I  become  your  enemy, 
because  I  ^  tell  you  the  truth  ? 


3Gr./o: 


-•  Or,  deal  truly 


nected  with  his  sight,  or  some  nervous  infirmity. 
— Alford.  Ye  received  me  as  an  angel — Cli- 
matic, denoting  the  deep  aftection  and  veneration 
with  which  he  was  received  ;  comp.  2  Cor.  5.  20 ; 
the  Galatians  received  the  apostle  not  only  as  an 
angel,  but  as  one  higher  and  more  glorious,  (Heb. 
1.  4,)  even  as  him  who  was  the  Lord  of  angels. 
— ElUcott.  The  apostle  contrasts  the  gladness 
and  enthusiasm  of  their  former  reception  of  him 
with  their  present  willingness  to  forsake  his 
teachings. 

15.  Where  is  then  the  blessedness  [Rev. 
Ver.,  That  gratulation  of  yourselves.] — The  bless- 
edness is  the  sell- felicitation  expressed  by  the 
Galatians  in  their  first  joy  in  the  Gospel.  They 
liave  grown  cold,  and  Paul  now  demands  what 
has  become  of  that  first  joy  and  love. —  Whedon. 
How  highly  blessed  you  pronounced  yourselves 
that  you  were  able  to  hear  me  ? —  Weiseler.  Per 
I  bear  you  record— A  proof  to  what  lengths 
this  congratulation  of  themselves,  and,  conse- 
quently, their  high  value,  for  Paul  ran  at  his 
first  visit. — Alford.  Ye  would  have  plucked, 
out  your  own  eyes — A  proverbial  mode  of 
speech  derived  from  the  high  value  and  indis- 
pensableness  of  the  eyes — Schmoller. 

The  inference,  then,  of  any  ocular  disease  from 
these  words  themselves  seems  to  me  precarious. 
Certainly  Acts  23.  1  ft.  receives  Ught  from  such  a 
supposition ;  but  with  our  very  small  knowledge 
on  the  subject  many  conjectures  may  be  hazarded 
with  some  show  of  support  from  Scripture,  while 
none  of  them  has  enough  foundation  to  make  it 
probable  on  the  whole.— ui?/ord. 

16.  Am  I  therefore  become  yovir  enemy 

— He  had  been  received  as  their  friend,  but  the 


June  1,  1884. 


LESSON  IX. 


Gai-.  4.  1-16. 


Jewish  teuchers  had  endeavored  to  make  them 
Lis  tnenuo.s,  and  to  induce  tliein  to  look  upon 
liiin  as  thtir  enemy.  The  truth — For  telling 
them  the  tnith  is  he  who  \vu.s  once  their  aiujel 
now  their  «««my  /  The  change  was  neither  in 
the  truth  nor  its  apostle,  but  in  themselves.  So 
is  it  with  backsliders  and  apostates;  the  truth 
and  its  ministers  they  once  loved  they  often  now 
dread  and  liate.— U'/i<;(/o«.  Is  my  telling  you 
the  truth  in  regard  to  the  tendency  of  the  doc- 
trines which  you  have  embraced,  and  the  char- 
acter of  tlioso  who  have  led  you  lustray,  and  your 
own  error,  a  proof  that  I  have  ceased  to  be  your 
.  ? — Hanies. 


friend  i 


Authorities  to  be  Consulted. 

Bee  Introduction  to  Galatians  in  the  commen- 
taries. Schatf,  p.  282.  Farrar,  chaps.  .\xxv, 
xx.xvi.  Conybearc  and  Ilowson,  chap,  xviii. 
Pulpit  Analyst,  vol.  v.  Freeman's  Manners  and 
Customs,  781,  861.  Nast's  Introduction,  p.  349. 
Sermons,  by  Martin  Luther,  (in  Masterpieces  of 
Pulpit  Eloquence,)  on  Method  and  Fruits  of 
Justification  ;  W.  Cunningham,  on  The  Atone- 
ment; J.  S.  Buckminster,  Fitness  of  the  Time 
for  the  Gospel ;  F.  "Wayland,  two  sermons  on 
Salvation  by  Christ;  Charles  Kingsley,  God's 
Offspring;  J.  H.  Newman,  The  Church  and  the 
World;  Discourses  on  Galatians  by  J.  Calvin, 
and  Sermons  on  Galatians  by  S.  Pearson.  Foster's 
Cyclopedia  of  Illustrations,  [numbers  preceded 
by  a  star  indicate  poetical  quotations,]  ver.  1 : 
*1111;  2:  1822;  4:  690,7199;  5:  4879,33,34; 
6  :  204,  2487,  0009,  0340  ;  7  :  6339,  7205  ;  9  :  257, 
6538;  10:  11386,  11564;  15:  8537;  16:  12192. 

Practical  Tlioughts. 
[the  liberty  of  the  gospel.] 

1.  Before  the  stage  of  liberty  comes  the  stage 
of  training  for  liberty,  while  the  heir  of  freedom 
is  apparently  a  servant.  Ver.  1. 

2.  There  can  be  no  liberty  until  one  has  been 
trained  to  the  spirit  of  obedience  to  law.  Vei-s. 
2,  3. 

3.  Christ  comes  to  lead  men  up  from  the  state 
of  service  to  the  privilege  of  sonship.  Ver.  5. 

4.  True  liberty  comes  when  the  heart  is  in 
such  fellowship  with  Christ  that  his  Spirit 
reigns  freely  within  us.  Vers.  6,  7. 

5.  The  disciple  is  not  only  a  freeman,  but  an 
heir  to  the  kingdom  of  God  through  Christ. 
Ver.  7. 

6.  The  disciple  of  Christ  is  free  from  subjec- 
tion to  a  formal  service  to  ordinances  and  laws. 
Vera.  9,  10. 


Sermon  Outline. 
BY  REV.   WILBUR  F.   CRAFTS.  M.A. 

For  freedom  did  Clirlst  set  us  free;  stand  fast, 
therefore,  and  be  not  entangled  again  in  the  yoke 
of  bondage.  Gal.  5.  1.  "Decoration  Day,"  Just 
pas-sed,  and  the  lesson  which  is  to-day  studied  in 
Sunday-si-liools  all  round  tlie  world,  suggest  our 
theme.  "  Bondage  "—"  Liberty !  "  In  those  two 
words  our  national  history  Is  epitomized!  And  yet 
how  seldom  Is  the  full  meanlmr  of  these  words  con- 
sidered! We  have  bondage  in  our  own  country 
still— not  to  King  George  or  King  Cotton,  but  to 
prejudices,  appetites,  customs.  "  What  will  they 
say?"  has  slaves  in  every  State  who  need  emancipa- 
tion. Pilate  with  a  crown  on  his  head  was  a  slave 
of  public  opinion.  In  the  Declaration  of  Independ- 
ence the  signers  " plidiic  their  lives,  their  fortunes, 
and  their  sacred  honor"  in  support  of  the  cause. 
So  every  temperance  pledge  is  a  declaration  of  in- 
dependence against  King  Custom  or  King  Appetite. 
You  don't  think  yourself  in  bondage  to  appetite. 
Try  to  go  without  your  wine  for  a  week,  .and  see.  A 
Spaniard  was  imprisoned  for  forty  years  in  a  cell 
where  he  could  neither  stand  erect  nor  take  more 
than  two  steps  in  the  same  direction.  When  he 
was  at  length  .set  free  he  found  that  he  could  nei- 
ther stand  erect  nor  take  more  than  two  steps  for- 
ward, even  on  the  highway.  He  was  now  the  pris- 
oner of  habit.  Most  of  the  slaves  of  habit  or 
prejudice  are  unconscious  of  their  slavery,  like 
those  Pharisaic  slaves  to  sectarianism  who  said  to 
Christ,  "  We  were  never  in  bondage."  One  of  the 
most  pitiable  of  these  blind  slaves  is  the  one  who 
says,  "  I  am  my  own  master"— bondman  as  he  is  to 
his  own  pride  and  selfishness.  "  One  is  your  master, 
even  Christ."  To  have  any  other  master  is  to  be  a 
slave.  A  merchant,  as  he  follows  some  trick  of 
trade  in  the  struggle  of  competition,  says  to  his 
conscience  or  his  minister,  "They  all  do  it,  and  so 
ii'e  have  to  do  it."  That  is  the  clanking  chain  of  a 
slave  to  greed.  There  is  nothing  a  free  man  muKt 
do  but  die  in  the  path  of  duty.  In  ever)'  neighbor- 
hood there  are  slaves  to  gambling,  to  restless  covet- 
ousness,  to  passionate  profanity,  to  uncontrollable 
anger,  to  chronic  impatience,  to  evil  speaking,  to 
habitual  fretfulness,  to  persistent  scolding,  to  peri- 
odic despondency,  whose  invisil)Ie  chains  grow 
stronger  every  day.  You  are  "  holden  by  the  cords 
of  your  sins."  When  you  try  to  break  these  chains 
you  are  only  surprised  at  their  strength.  You  can 
not  break  them,  but 

"  The  Lion  of  Judah  can  break  every  chain. 
And  give  us  the  victory  again  and  again." 

If  the  word  "bondage"  is  only  half  understood, 
how  much  more  is  the  word  "liberty"  unappre- 
ciated! It  is  often  confounded  with  license,  and 
hence  the  Bible  says,  "  Use  not  liberty  for  an  occa- 
sion of  the  flesh."  "Not  using  your  liberty  as  a 
cloak  of  maliciousness,  but  as  servants  of  God." 
Liberty  does  not  mean,  Do  as  you  please.  Liberty 
has  banks  as  well  as  channel.  Our  liberty  Is 
163 


Gal.  4.  ]-16. 


LESSON  IX. 


Second  Quaktee. 


bounded  by  the  law  of  God  on  one  side,  and  the 
other.  Liberty  gives  us  no  right  to  send  dynamite 
through  the  mails,  or  poisonous  liquors  through  so- 
ciety. Liberty  allows  us  to  do  as  we  please  only  so 
far  as  we  please  to  do  right.  It  is  freedom  in 
things  innocent.  Smollett,  writing  of  England  in 
1740,  says  that  the  country  was  infested  with  unre- 
strained robbers  through  "  the  absurd  notion  that 
laws  to  prevent  these  acts  of  disorder  would  be  in- 
compatible ivitli  the  liberty  of  the  British  suhject." 
That  absurdity  has  been  transferred  from  robbers 
to  rumsellers.  So,  in  the  spiritual  realm,  license  is 
miscalled  liheraUsm,  which,  in  fact,  is  one  of  the 
most  illiberal  of  the  isms.  In  any  case  the  chief 
aim  of  religion  is  not  to  be  liberal,  but  to  be  true. 
Who  wants  a  liberal  watch,  or  a  liberal  style  of 
bookkeeping?  Let  the  watch  be  true  to  the  sun, 
and  the  bookkeeper  to  the  facts.  "If  the  truth 
shall  make  you  free,  ye  shall  be  free  indeed." 
"Christian  liberty"  means  more  than  tolerance. 
The  whole  epistle  of  Galatians  is  devoted  to  explain- 
ing it  as  love  fiilflUing  the  law.  George  Macdonald 
says,  in  the  spirit  of  this  epistle,  "  When  God's  will 
is  our  law  we  are  but  a  kind  of  noble  slaves ;  but 
when  God's  will  is  our  will  then  are  we  his  free 
children." 


God  freely  obeys  his  own  laws  because  his  char- 
acter is  in  harmony  with  them.  When  God's  Spirit 
has  really  come  into  our  hearts  and  made  us  sons  of 
God,  we  too  shall  freely  do  his  will  from  love  of  it. 
Thus  "for  freedom  Christ  makes  us  free."  We 
have  no  constraint  because  we  have  no  disposition 
to  beat  against  the  bars  of  God's  Thou  shalt  nots. 
We  delight  to  do  his  w'ill,  and  so  are  free  in  doing  it. 

At  Chautauqua,  one  evening,  among  other  fire- 
works, a  paper  balloon  was  put  up.  It  rose  a  few. 
feet  from  the  ground,  and  then  was  caught  in  the 
lower  limbs  of  a  tree.  There  was  a  struggle,  the 
balloon  seeking  to  rise,  the  tree  striving  to  hold  it 
down.  It  escaped  from  one  branch  only  to  be 
caught  in  another.  After  several  struggles,  which 
we  watched  with  interest,  the  balloon  freed  itself 
entirely  from  the  tree,  and  rose  into  the  sky  in  perfect 
liberty.  Picture  of  many  a  Christian  experience! 
While  we  are  not  fully  separated  from  the  world 
every  duty  brings  a  struggle  between  "  I  wish  "  and 
"I  ought,"  but  when  we  fully  accept  God's  will 
and  his  renewing  Spirit  our  religious  life  rises'out 
of  earthly  entanglements  into  perfect  liberty  where 
there  is  no  more  struggling  against  God's  law,  be- 
cause God's  Spirit  in  us  delights  to  do  it,  and  we  can 
say,  "  My  will  is  the  will  of  my  God." 


A.  D.  58.] 


LESSON  X. 


[June  8. 


Justification  by  Faith. — Rom.  3.  19-31 


I  after  the  Epistle  to  Galatians.    See  last  lesson. 
IS  to  set  forth  the  great  truths  of  the  Gospel  as 


GOLDEIV  TEXT Therefore  being  justified  by  faith,  we  have  peace  with  God,  through  our 

Lord  Jesus  Christ. — Roil.  5.  1. 

Time.— A.  D.  58,  probably  in  the  spring. 

Place.— This  epistle  was  written  from  Corinth,  so 

Connecting  Links.— The  design  of  this  epistle 
preached  by  Paul. 

Introduction.— The  books  of  Acts  and  Romans  are,  indeed,  very  strikingly  the  complements  of  each 
other.  The  former  unfolds  the  events,  the  latter  the  theology  and  morals,  of  the  apostolic  era.  With 
great  propriety,  therefore,  though  out  of  the  chronological  order  of  their  publication,  have  these  two 
books  stood  in  contact  in  the  canon.  The  penetrative  inquirer  in  the  reading  of  Paul's  debates  in  the 
synagogues  (for  instance,  of  Ephesus,  of  Thessalonica,  of  Corinth,  and  especially  on  that  memorable  day 
at  Rome— Acts  23. 17-29)  desires  to  be  present  and  listen  to  the  sharp  encounter.  What  were  the  issues, 
and  the  methods,  and  the  terms  of  the  discussion  ?  To  this  query  Romans  furnishes  the  comprehensive 
reply.  It  every-where  presents  the  traces  of  struggle  and  battle.  Compare  if,  on  this  point,  with  Phi- 
lippians  or  Ephesians.  And  it  explains  many  of  the  peculiarities  of  the  style,  and  solves  not  a  few  of  the 
difficulties  of  the  argument  to  say :  The  Book  of  Romans  is  a  summary  of  the  hand-to-hand  synagogue 
debates  of  Paul  with  the  Jews  of  his  day.— D.  D.  J^liedon.  The  real  basis  of  this,  as  of  every  other 
epistle,  is  "Christ  as  the  common  foundation  on  which  Jew  and  Gentile  could  stand ;  the  bond  of  human 
society,  the  root  of  human  righteousness."  It  may  be  quite  true  that  throughout  all  these  high  reason- 
ings, and  the  many  questions  to  which  they  give  rise,  there  runs  an  undertone  of  controversy,  and  that 
the  apostle  never  lost  sight  of  the  fact  that  he  was  endeavoring  to  prove  for  the  Roman  Christians,  and 
through  them  to  the  entire  Church,  the  new  and  startling  doctrine  that,  since  the  annihilation  of  sin  was 
rendered  possible  by  faith,  and  faith  alone,  all  claims  founded  on  Jewish  particularism  were  reduced  to 
nothingness.  This  is  the  main  point :  but  even  the  practical  questions,  which  receive  a  brief  decision  at 
the  close  of  the  epistle,  are  handled  in  strict  accordance  with  the  great  principles  which  he  has  thus 
established  of  the  Universality  of  Sin  and  the  Universality  of  Grace.— Farrar. 
164 


June  8,  1884. 


LESSON  X. 


Rom.  3.  19-31. 


Authorized  Version. 

19  Now  we  know  thut  wliiit  thiiiijs 
soever  the  law  saitli,  it  saitli  to  tlicin 
who  are  under  the  hiw;  tliat  'every 
mouth  may  l)t'  st^ppeil,  and  "all  the 
world  niav  become  "  y:uilty  before  God. 

20  Therefore  'i)y  the  deeds  of  tlie  law 
there  shall  no  Hesh  be  justified  in  his 
sifrht:  for  *  by  the  law  in  the  knowledge 
of  sin. 

21  But  now  *the  righteousness  of  God 
without   the   law    is    manifested,    being 


«  Ewk.  Id.  M. '>Ch»p.  «.  2. a  Or,  <iil>j«-t  to  tlm  judgment 

of  God.  -  -  »  Vui.  US.  •-' ;  >i»\.   8.    16 ;  :t.  II  ;  Epli.   J.  8,  9 ;  Titus 
S.  5. *Ch«p.1.  7.-  — »Ueb.  11.4;  J  Pet.  1.  1. 


19.  The  law  saith — The  law  is  n  declunition 
of  the  will  of  God,  desitrned  to  mold  man's 
conduct,  and  to  make  known  the  principles 
of  God's  f^ovenmwnX.—Jiett.  It  saith  [Rev. 
Ver.,  Jt  upeaketh.] — Not  merely  '■^ saith;"  the 
verb  is  different  the  second  time,  and  the  sense 
is,  that  whatever  the  law  says,  its  speech  or  ad- 
dress is  to,  or  /or,  that  is,  its  laiifruage  belongs 
to,  is  true  of,  when  not  otherwise  specified,  tfiosc 
vho  (trr  iiml'T  (literally,  in)  the  law.—AIfoi-d. 
To  them  who  are  under  the  law— The  apos- 
tle makes  tins  remark  in  order  to  prevent  the 
Jew  from  evading  the  force  of  his  conclusion. 

—  Jiiirnts.  That — /«  order  that,  not  "so 
thut:'''  the  bringing  in  all  the  world  guilty 
before  God  is  an  especial  and  direct  aim  of 
the  revelation  of  God's  justice  in  the  law ;  that 
his  grace,  by  faith  in  Christ,  may  come  on  all 
who  abandon  self-righteousness  aiul  believe 
the  Gospel.  —  A{forJ.  Every  mouth  may 
be  stopped  —  A  stojjped  mouth  denotes  the 
confusi.in  of  a  guilty  person,  who,  being  ac- 
cused, hath    no   answer  to   make    for    iiimself. 

—  Marhiiiijht.  AU  the  world  — So  that  the 
Jew  is  compelled  to  take  rank  with  the  Gentile 
on  the  common  footing  of  universal  ruin  before 
God.  —  H7Wo7i.  Guilty  before  God  [Kev. 
Ver.,  Under  (he  Judi/imnt  of  (,v«/.]_Tlie  law  it- 
self, by  its  very  existence,  stands  as  man's 
accuser,  and  shows  how  far  he  hius  transgressed 
from  the  ways  of  righteousness  :  how  far  he 
has  fallen  below  tiie  requirements  of  God. 

Alas !  he  who  boasteth  himself  In  the  works  of 
the  law,  he  doth  not  hear  the  law.  When  that 
speaks  it  shakes  Mount  Sinai,  and  wrlteth  death 
upon  all  faces,  and  makes  the  Church  Itself  cry 
out,  "A  Mediator!  else  we  die."  The  law  out 
of  Christ  Is  terrible  as  a  lion ;  the  law  In  him  Is 
meek  as  a  lamb.— J3mij/an. 

20.  By  the  deeds  [Rev.  Ver.,  works]  of  the 
law—  The  law  is  that  universal  law  which  Jews 


Bevised  Version. 

19  Now  we  know  that  what  things 
soever  the  law  saith,  it  speaketh  to 
them  that  aie  under  the  law;  that 
every  mouth  may  be  stoppeil,  and 
all  the  \^()rld  may  be  brought  under 

20  the  juduinent  of  God:  because  'by 
'the  works  of  the  law  shall  no  flesh 
be  'justified  in  his  sight :  foi^through 
the  law  coiiieth  the  knowledge  of  sin. 

21  But  now  a|)art  from  the  law  a  right- 
eousness  of    God    hatli    been    niani- 


and  Gentiles  are  alike  obligated  to  obey,  the  law 
of  univei-sal  and  eternal  riLdit.  This  law  was, 
for  tiie  Jew,  embraced  essentially  in  the  Deca- 
logue ;  and  the  so-called  Mosaic  law  was  a  sys- 
tem of  special  enactments  designed  to  bring  men 
into  liarmony  with  that  central  law. —  Wludon. 
Shall  no  flesh— Since  it  is  the  only  form  in 
which  lumian  natui-e  presents  itself  to  us,  '-all 
flesh  "  denotes  all  mankind.  —  Beet.  Shall 
no  flesh  be  justified- To  justify  is  not  to  make 
just,  in  the  sense  of  making  holy,  but  to  declare 
just.  When  the  judge  justifies  a  man,  lie  does 
not  by  that  act  render  him  any  better  than  he 
was  before  ;  lie  simply  adjudgis  him  to  be  inno- 
cent. Justification,  therefore,  is  an  act  of  God, 
whereby  he  remits  our  sins,  and  accepts  us  as 
righteous. — J.  W.  Alexander.  The  reasoning  is : 
the  law  ha.s  no  such  office,  in  the  present  state 
of  lumian  nature,  manifested  both  in  history  and 
Scripture,  as  to  render  righteous  ;  its  office  is 
altogether  different,  namely,  to  detect  and  bring 
to  lifiht  the  dnfulnens  of  man. — Alford.  Knowl- 
edge of  sin — God  gave  it  in  order  to  make  us 
conscious  of  our  lost  estate,  and  thus  to  ]irepare 
us  for  a  revelation  of  righteousness  through 
Christ.  In  ages  to  come  we  shall  look  back 
upon  the  law,  not  as  a  fiiilur!?,  but  as  the  guard- 
ian slave  who  drove  us  to  Christ,  (Gal.  3.  24,) 
and  as  an  essential  link  of  the  chain  which 
raised  us  from  our  lost  estate  to  eternal  obedi- 
ence and  blessedness. — Beet. 

21.  But  now — \  moment  ago  we  heard,  and 
our  conscience  re-eclioed  within  us,  the  thunders 
of  the  law.  Suddenly  in  the  mid.st  of  our  self- 
condemnation  the  cheerful  voice  of  the  Gos- 
pel gladdens  our  envf..—  Beet.  Righteousness 
of  God  —  It  is  the  righteousness  which  pro- 
ceeds from  God  which  personally  ap]icared  in 
Chri.st,  "  who  is  our  righteousness,"  and  which 
is  conmiunicated  to  the  believer  for  Christ's 
sake  in  the  act  of  justiticatiou  by  faith. — Lange. 
165 


Rom.  3.  19-31. 


LESSON  X. 


Second  Quarter, 


Authorized  Version. 

witnessed  by  the  Law  and  *  the  Proph- 
ets; 

22  Even  the  righteousness  of  God 
which  is  by  '  faith  of  Je'sus  Christ  unto 
all  and  upon  all  them  that  believe ;  for 
*  there  is  no  difterence: 

23  For  "  all  have  sinned,  and  come 
short  of  the  glory  of  God  ; 

24  Being  justified  freely  '"  by  his  grace 

«  1  Pet.  1.  10. '  Chap.  4 

lOM.itt.  20.  28;  Eph.  1.  7;  I 
Heb.  9.  1'2  ;  1  Pet.  1.  18,  19. 


"Without  the  law  (Kev.  Ver.,  Apart  from  the 
law,] — It  does  not  mean  that  God  abandoned 
his  law,  or  that  Jesus  Christ  did  not  regard  the 
law,  for  he  came  to  "  magnify"  it,  (Isa.  42.  21;) 
or  that  sinners  after  they  are  justified  have  no 
regard  to  the  law,  but  it  means  simply  what  the 
apostle  had  been  endeavoring  to  show,  that 
justification  could  not  be  accomplished  hy  per- 
sonal obedience  to  any  law  of  the  Jew  or  Gen- 
tile, and  that  it  must  be  accomplished  in  some 
other  way. — Barnes.  Is  manifested  [Rev. 
Yer.,  Has  been  manifested.) — In  the  advent  of 
Christ  and  the  opening  of  the  new  revelation. 
The  perfect  tense  sets  forth  the  manifestation 
of  this  righteousness  in  history  as  an  accom- 
plished and  still  enduring  fact. — A/ford.  "Wit- 
nessed by  the  law  and  the  prophets— This 
righteousness  which,  so  to  speak,  had  long  been 
buried  under  the  types  and  indistinct  utter- 
ances of  the  old  dispensation,  has  now  in  the 
Gospel  been  made  clear  and  aTp-parent.—JIodge. 
22.  The  righteousness  of  God  — See  on 
ver.  21.  By  faith  of  Jesus  Christ  [Rev.  Ver., 
Through  faith  in  Jesi/s  Christ.]— This  faith  is 
not  simply  the  belief  of  the  intellect,  embracing 
the  historical  facts  of  Christ's  character  and 
death.  It  is  the  faith  or  fidelity  of  the  whole 
man.  It  is  the  act  of  the  assenting  intellect, 
the  consenting  heart,  and  the  accepting  will, 
by  which  man's  soul  deposits  itself  into  the 
hands  of  the  Redeemer,  by  his  mighty  arm  to 
be  carried  through  every  danger  into  everlast- 
ing safety.  It  is  selt'-surrender  to  Christ. — 
Whedon.  Unto  all — In  the  fact  that  is  offered 
to  all,  and  commanded  to  be  preached  to  all. 
Upon  aU  [Omitted  in  the  Rev.  Ver.]— That  is, 
if  this  clause  be  accepted  in  the  text,  belong- 
ing to  all  in  its  acceptance,  accepted  by  all. 
That  believe — All  who  exercise  faith  in  Christ 
Jesus,  by  self-surrender  to  him,  are  saved  with- 
out the  righteousness  set  forth  in  the  standards 
of  the  law.  There  is  no  difference  [Rev. 
Ver.,  No  distinction.]— "^0  distinction  made  be- 


Kevised  Version. 

fested,  being  witnessed  by  the   law 

22  and  the  prophets ;  even  the  righteous- 
ness of  God  through  faith  *in  Je'sus 
Christ  unto   all  ^  them  that  believe ; 

23  for  there  is  no  distinction;  for  all 
have   sinned,    and   fall   short   of   the 

24  glory  of  God  ;  being  justified  freely 


5  Some  ancient  authorities  add  and 


tween  Jew  and  Gentile,  for  both  are  saved  on 
the  same  terms  of  faith  in  Christ.  The  Jew 
was  saved  not  by  his  law  but  through  his  cast- 
ing of  himself  on  Jesus  as  his  Saviour,  and  the 
same  salvation  was  the  privilege  of  tlie  Gentile. 
This  verse,  more  precisely  than  any  other, 
states  the  great  principle  which  is  the  central 
thought  of  this  epistle. 

23.  All  have  sinned — Though  men  differ 
greatly  in  the  nature  and  extent  of  their  sin- 
fulness, there  is  absolutely  no  difference  between 
the  best  and  the  worst  of  men,  in  the  fact  that 
"  all  have  sinned,"  and  so  underlie  the  wrath 
of  God— Z?.  Brown.  Come  short  [Rev.  Ver., 
Fall  short.] — The  reason  for  substituting  this  for 
the  come  short  of  the  Authorized  Version  is  this  : 
the  latter  may  be  mistaken  for  the  past  tense, 
after  the  auxiliary  "  Zwu't',"  whereas  it  is  present. 
—Alford.  Of  the  glory  of  G-od- In  this  pas- 
sage, since  the  words  "  glory  of  God"  would 
be  misunderstood,  we  prefer  the  words  approba- 
tion of  God.  Man  once  possessed  the  approval 
of  God.  God  looked  with  joy  upon  his  own 
image,  the  monument  of  his  own  skill.  Gen. 
1.  31.  But  man  sinned,  and  thus  lost  his  primal 
beauty.  All  have  sinned,  and  thus  fallen  short 
of  the  moral  character  which  God  approves. — 
Beet. 

24.  Being  justified — On  the  word  justified^ 
see  note  on  ver.  20.  Freely — It  is  a  free,  unde- 
served gift,  not  merited  by  our  obedience  to  the 
law,  and  not  that  to  which  we  have  any  claim.— 
Barnes.  Though  the  justification  is  conditioned 
upon  faith,  yet  the  faith  is  no  compensation  to 
God  for  it. —  Whedon.  By  his  grace—  Grace,  that 
is,  God's  love  to  the  sinner ;  saving  love  is  the  effi- 
cient cause  ;  redemption  by  the  blood  of  Christ 
the  objective  means ;  faith  the  subjective  condi- 
tion of  justification. — Dr.  Schaff.  We  are  ever  to 
keep  in  mind  that  our  salvation  comes  from 
pure  grace  or  kindness  on  God's  part.  We  are 
saved,  not  because  we  deserve  to  be  saved, 
not  because  we  have  earned  salvation,  but  be-! 


June  8,  1884. 


LESSON  X. 


Rom.  3.  19-31. 


Authorized  Version. 

through  the  redemption  tliut  is  in  Christ 
Je'sus: 

25  Whom  God  hath  »set  fortli  to  "  he 
a  propitiation  tliroiigli  faith  in  his  blood, 
to  declare  liis  rigliteousness  for  the 
'  remission  of  sins  that  are  past,  through 
the  forijearance  of  God; 

26  To  declare,  /  sarj,  at  this  time  his 

tOr,  for  ordainrd "  Lev.  16.  15;  1  John  4.  10. cOr,]>a»liig 

cause   God  loves  us  in  nil  our    unworthiness. 
Through  the  redemption — The  word  tnins- 
lutiil  redemption  lia.s   two  senses   in  the    New 
Tcstument.     (1)  It  means  properly  "  a  deliver- 
ance etlected   by  the  payment   of  a   rnnsoin." 
Tills    is    its    primary     elyuiological     meaning. 
(2)  It  means  deliverance  simply  without   any 
reference  to  the  means  of  its  accomplishment, 
whether  by  power  or  wisdom.    Luke  21.   28. 
"When  applied  to  the  work  of  Chri-st,  as  effecting 
our  deliverance  from  the  punishment  of  sin,  it  is 
always  taken    in   its  proper   sense,  deUvirauce 
•fecitd  by  the  jjivjmcnt  of  a  ransom. — IIod(ji, 
A  millionaire  may  bestow  a  fortune  on  a  beg- 
gar simply  on  the  condition  of  his  cominf;,  kneel- 
ing down,  and  stretching  forth  his  hand  to  take 
it.    There  would  thereby  be  no  merit  on  the  beg- 
gar's part.    There  might  be  great  demerit  in  his 
refusing,  and  turning  his  back  and  calling  his 
benefactor  a  liar ;  but  there  would  be  no  merit 
In  his  performing  the  condition  and   obtaining 
the  grace.    So  the  receptive  faith  by  wliicli  the 
sinner  >1elds  to  God's  mercy,  though  it  be  a  con- 
dition, may  liave  no  merit.— Illiedon. 
To  be  a  propitiation— The  sacrificial   word 
propitiation  proves  that  the  redemption  is  sae- 
rificiid,  and  tells  us  what  the  ransom  is.    It  is 
found  in  the  Authorized  Version  only  here  and 
in  1  John  2.  2  ;  4.    10 ;    but    is  equivalent    to 
"atonement"  in  the    Old   Testament,   and  to 
"  reconciliation  "  in  lleb.  2.  17.    To  make  atone- 
ment or  propitiation  is  to  shelter  the  head  of 
the  sinner  from  the  punishment  due  to  his  sin. 

25.  "WTiom  God  set  forth— God  set  Christ 
crucified  before  the  eyes  of  men  to  be  a  sacri- 
fice by  means  of  which  the  punishment  due 
to  sin  might  be  averted.  Through  faith  in  his 
blood  [Rev.  Ver.,  Thronijh  faith  by  his  blood.'] 
—  Through  faith  as  the  subjective  means  of  ap- 
propriation of  this  propitiation.  These  words  are 
not  to  be  joined  (as  in  the  Authorized  Ver.)  with 
"  i;t  his  blood,''''  as  if  the  faith  were  exercised  on 
the  atoning  blood  of  Christ — for  such  an  expres- 
sion as.  faith,  or  bditeim/  in  the  blood  of  Christ, 
would  be  unexamiled— and  (which  is  decisive) 


Hevised  Version. 

by  his  grace  tliroiigh  the  redemption 

25  that  is  in  Christ  Je'sus:  whom  God 
'  set  forth  '  to  he  i)roj)itiation,  through 
"faith,  by  ids  blood,  to  shew  his 
righteousness,  because  of  the  passing 
over  of   tlie   sins  done  afoietnne,  in 

26  the  forbearance  of  God ;  for  the 
shewing,  7  scnj,  of  his  righteousness 


^  Or,  purjuAted.- 


\a:' 


'Or.faUM 


the  clause  ought  to  be  [as  in  Rev.  Ver.]  by  hi» 
blood,  and  requires  a  primary,  not  a  subordinate, 
place  in  the  sentence,  because  the  next  clause, 
'^  to  declare  his  ri</hl(0'isiit.'.^,"  directly  refers  to 
it. —  A/ford.  To  declare  [Rev.  Ver.,  show] 
his  righteousness  —  Judicial  righteousness, 
justice.  A  sin-offering  betokens  on  the  one 
side  the  expiation  of  guilt,  and  on  the  otiier  in- 
sures pardon  and  reconciliation;  and  tlius  the 
death  of  Christ  is  not  only  a  proof  of  God's 
grace  and  love,  but  also  of  his  judicial  righteous- 
ness, which  requires  puiiisliineiit  and  expiation. 
— Alford.  For  the  remission  of  sins  [Rev. 
Ver.,  Because  of  the  passing  over  of  the  sins.] — 
Observe  the  fact  mentioned  in  not  forgiveness,  or 
remission,  as  the  Authorized  Vei-sion  erroneous- 
ly renders  it,  but  [as  in  Rev.  Ver.]  passing  oner, 
or  overlooking,  which  is  the  work  of  forbear- 
ance, (see  Acts  IT.  30,)  whereas  forgiieness  is 
tlie  work  of  t/race.  —  Alford,  Sins  that  are 
past  [Rev.  Ver.,  The  sins  done  aforetime.] — Sins 
committed  before  the  death  of  Christ.  Tliat 
atoning  death  reflected  back  its  efficacy  upon 
previous  ages  and  generations.  That  is,  God, 
in  view  of  that  foreknown  atonement,  with- 
held penalty  until  tlie  sacrifice,  and  then  ful- 
ly pardoned  it.  —  D.  D.  Wkedon.  Through 
the  forbeamnce  of  God  — The  meaning  of 
this  verse  is  that  by  the  death  of  Christ  as  a  pro- 
pitiation, or  substitute  for  sin,  God  vindicates 
his  forbearance  in  not  exacting  the  full  punish- 
ment for  the  sins  committed  before  the  death  of 
Christ.  We  who  live  after  that  death  are  for- 
given through  its  atoning  virtue,  and  they  who 
lived  before  it  were  also  forgiven  and  accepted 
by  virtue  of  the  divine  pmpose  to  send  a  Re- 
deemer and  substitute. 

26.  To  declare  [Rev.  Ver.,  For  the  shewing 
of.] — This  second  showing  forth  is  distinguished 
from  that  in  the  la.st  verse  as  the  fuller  and  ulti- 
mate object  of  which  that  was  a  subordinate  part, 
with  a  view  to  the  (or  Hisl  manifestation  of  His 
righteousness  in  this  present  time.— Alford.  At 
this  time  [Rev.  Ver.,  At  this  present  season.] — 
In  antithesis  with  the  past  time  of  forbearance. 
167 


KoM.  3.  19-31. 


LESSOX   X. 


Second  Quarter. 


Authorized  Version. 

righteousness:  that  he  might  be  just, 
aud  the  justifier  of  him  which  believetli 
im  Je'sus. 

27  ^Vhere  ■''is  boasting  then?  It  is 
exchided.  By  wliat  law  ?  of  works  ? 
Kay :  but  by  the  law  of  faith. 

28  Therefore  we  conclude  '^that  a 
man  is  justified  by  faith  without  the 
deeds  <>f  the  law. 


The  reiLienoc  is  to  the  period  of  Christ's  sacri- 
ficial death.  Eis  righ.t«ousiiess — Tlie  justice 
of  hij  dealings  with  men  in  for^ving  sin.  Just 
— In  the  punisliment  of  sin  as  threatened  by 
the  law.  The  justifier — In  the  plan  of  sal- 
vation he  has  shown  a  regard  to  the  law  by 
appointing  his  Son  to  be  a  substitute  in  the 
place  of  sinners,  not  to  endure  its  precise  pen- 
alty, for  his  sufferings  were  not  eternal,  nor 
were  they  attended  w  ith  remorse  of  conscience, 
or  by.de.<pair,  which  are  the  proper  J9e/t«/<y  of 
the  law ;  but  he  endured  so  much  as  to  accom- 
plish the  same  ends  as  if  those  who  shall  be 
Baved  by  him  had  been  doomed,  to  eternal 
death.  That  is,  he  showed  that  the  law  could 
not  be  violated  without  iutri:>dueing  suffering, 
and  that  it  could  not  be  broken  with  hiipu- 
nity.  He  showed  that  he  had  so  great  a  regard 
for  it  that  he  would  not  pardon  oiie  sinner 
without  an  atonement. — Barnes.  Of  him  "wliieh 
believeth  [Eev.  Yer.,  Of  Jdiyi  that  hath  faith.] 
— Faith  is  the  one  link  in  the  chain  which 
man  mu.«t  insert  if  he  would  make  it  com- 
plete. The  atonement  has  been  offered,  the 
penalty  has  been  laid,  the  pardon  is  ready,  and 
the  smner  may  be  proclaimed  justified  if  he  will 
but  hidorse  the  bond  by  accepting  it.  That  ac- 
ceptance is  faith.  Without  it,  so  far  as  he  is 
concerned,  his  relation  is  the  same  as  if  Christ 
had  never  died. 

27.  "Where  is  boasting  [Eev.  Yer.,  the 
glonjing.] — The  confidence  of  the  Jew  that  he 
alone  would  be  saved  because  he  alone  possessed 
God's  law,  and  his  consequent  e.Yultation  in  liis 
privilege.  That  Paul  mentions,  as  the  first  re- 
sult of  the  Gospel,  a  matter  so  small  as  the  ex- 
clusion of  Jewish  boasting,  may  surprise  us. 
But  this  boasting  was  probably  the  chief  hinder- 
ance  to  the  spread  of  the  Gospel  among  the 
Jews.  It  lingered  in  the  hearts  even  of  be- 
lievers. See  Gal.  3.  2 ;  4.  21 :  5.  4.  Paul  wislies 
to  show  at  once  that  it  is  utterly  inconsistent 
with  the  Gospel.  —  Bed.  It  is  excluded  — 
168 


Kevised  Version. 

at  this  present  season:  that  he  might 
himself  be  ^"  just,  aud  the  "justifier  of 
him   that    '"  hatli    faith   "  in    .Je'sus. 

27  Where  then  is  the  glorying?  It  is 
excluded.  By  what  manner  of  law? 
of  works?     Xay:  but  by  the  law  of 

28  faith.  '*  We  reckon  therefore  that  a 
man  is  justified  by  faith  apart  from 

29  "  the  works  of  the  law.     Or  is  God 


»0  See  chap.  2.  13,  margin. >»  «ee  chap.  2.  1.1,  ni-irsrin. 

a  ir.  ij  Of  faitli. 13  (Jr,  of. »<  Many  ancient  authorhies  read 

^yr  tr«  rtckun. i*Or,  vurlu  t,fla\c. 


Xo  man  has  am-  ground  for  pride  or  self- 
gratulation  in  tlie  manner  of  his  salvation,  for 
all  the  glory  is  on  the  side  of  God.  By  what 
law  [Rev.  Yer.,  Jii/  ichat  manner  of  law.} 
— The  word  law  here  is  used  in  the  sense  of 
arrangement^  rule,  or  economy.  By  what  ar- 
rangement, or  by  the  operation  of  what  ruh,  is 
boa.sting  excluded  ? — Stuart.  Of  works  —  By 
works  is  meant  not  merely  tlie  ritual  perform- 
ances of  the  Mosaic  law,  (tliough  these  are  in- 
cluded,) but  eve)-y  action  of  body  or  mitid  by 
which  we  assvme  to  justly  earn  salvation^  or 
claim  to  compensate  or  pay  God  for  kindnesses 
done  by  him  to  ns. —  WTi^on.  The  contrast  is 
not  here  between  tJie  law  and  the  Gospel  as  two 
dispensations,  but  between  the  law  of  works  and 
the  law  of  faith,  whether  found  under  the  law 
or  the  Gospel,  or  (if  the  case  admitted)  any 
where  else. — Alford.  By  the  law^  [Kev.  Yer., 
a  law]  of  faith — The  Gospel  is  correctly  called 
a  law,  for  it  is  an  authoritative  declaration  of 
God's  will  concerning  us,  and  of  the  principles 
on  whicli  he  go\ems  us.  It  Is  a  law  of  faith, 
for  it  requires  faith,  and  is  thus  distinguished 
from  the  Mosaic  law,  which  required  works. 
—Beet. 

Man  is  naturally  a  very  proud  creature,  prone 
to  boast  of  and  glory  in  any  excellency,  either 
real  or  supposed,  belonging  to  himself.— BM7-^it(. 
28.  "We  conclude  [Rev.  Yer.,  We  reckon]  a 
man  is  justified  by  faith — When  Christianity 
itself  becomes  overloaded  with  a  pile  of  rituals 
and  performances,  prescribed  as  works  for  salva- 
tion, the  whole  is  overthrown  by  appealing  to 
the  doctrine  of  justification  by  simple,  heart- 
deep  faith  without  the  works  of  the  law.  To 
this  Lutlier  appealed  against  the  ritualism  of  the 
Church  of  Rome  ;  to  this  Wesley  appealed 
against  the  formalism  of  the  Church  of  England. 
—  Whedon.  As  Luther  said,  "  The  doctrine  of 
justification  by  faith  is  the  doctrine  which 
makes  the  distinction  between  a  standing  or  a 
fallen  Church."     Without  [Rev.  Yer,  apart 


June  8,  1884. 


LESSOX  X. 


Rom.  3.  19-31. 


Authorized  Version. 

29  Is  he  tlie  Goil  of  Jews  only  ?  is  he 
not  also  of  tlie  Geii'tiles?  Yes,  of  the 
Gen'tiU's  also: 

30  Seeing  it  is  one  God  which  shall 
jiisiify  the  circmneisiou  i)y  faith,  and 
uiicirfimicision  throngh  faith. 

31  Do  we  tlien  make  void  tlie  law 
throiiirh  faith?  God  forbid:  yea,  we 
estal'lish  the  law. 


from]  Without:  but  more  than  wilhout— so  di.s- 
tiuctly  without  as  to  be  utterly  and  entirely 
separati-  from  and  independent  of. — Afford. 

29.  The  God  of  the  Jews  only— The  Jews 
suj)i)osed  that  he  wjis  the  God  of  their  nation 
only,  that  the//  only  were  to  he  admitted  to  his 
favor,  hi  these  verses  Paul  showed  that,  as  all 
had  alilce  sinned,  Jews  and  Gentiles,  and  as  the 
plan  of  salvation  by  faith  was  adaj^ted  to  siti- 
7ters,  without  any  special  reference  to  Jews ;  so 
God  could  show  favors  to  all,  and  all  niiirht  be 
admitted  on  the  same  terms  to  the  benefits  of  the 
plan  of  >alvation.— ^rtr/ig.?.  Gentiles  also — In 
showinjr  how  comi)letely  Jewish  boastiii-j:  is  ex- 
cluded I'aul  purposes  to  take  the  ground  of  their 
own  law  and  demon.strate  it  from  that,  lie  will 
show  that  God  is  not  (the  God)  of  Jews  alone, 
but  of  Gentiles,  and  tliat  this  reri/  2)oiiit  was 
involctd  ill,  the  promise  made  to  AbraJiam,  bij 
beliennij  which  he  was  justified,  (chap.  4,)  and, 
therefore,  that  it  lies  in  the  very  root  and  kernel 
of  the  I'l,,'  itself.— Alford. 

30.  One  God — And  he  not  a  local  or  na- 
tional £(<id,  but  a  univei-sal  God. —  Whedoi. 
The  Rev.  Ver.  has  "if  so  be  that  God  is  one." 
Justify— See  on  vei-ses  20,  24.  The  circum- 
cision—A areiieral  term  for  the  Jews,  distiu- 
euisliiiiiT  them  from  the  Gentiles,  who  were 
uucircumcised.  By  faith  .  .  .  through  faith 
— Too  much  stress  must  not  be  laid  on  the  dif- 
orence  of  the  two  prepositions.  The  former 
expresses  the  ground  of  justification,  generally 
tiiken,  by  or  out  of  faith ;  the  latter  the  virnns 
whereby  the  man  lays  hold  on  justification,  by 
his  faith  ;  tlie  former  is  the  objective  ground, 
the  latter  the  subjective  medium.— .-!//>)?•</. 

31.  Do  we  then  make  void  the  law  [Rev. 
Ver.,  inaH  the  law  of  none  effect. \ — But  again 
the  Jew  may  object,  if  this  is  the  Ciise,  if  faith 
be  the  ground  and  faith  the  medium  of  justifi- 
cation fur  all,  cii-cumcised  or  uncircumeised, 
surely  tht  law  is  set  aside  ami  mad^  void.  That 
this  is  not  so,  the  apostle  both  liere  asserts  and 
is  prepared  to  show  by  working  out  the  propo- 


Be vised  Version. 

the    God   of   Jews   only  ?    is   lie    not 
the  God  of  Gen'tiles   also?    Yea,    of 

30  Gen'tiles  also:  if  so  be  that  God  is 
one,  and  he  shall  justify  the  ciiciim- 
cision  '"  Jjy  faith,  and  the  uncircum- 

31  cisiou  "  through  faith.  Do  we  then 
make  '"  the  law  of  none  effect 
'^  through  faith?  God  forbid:  nay  we 
establish  '"the  law. 


sitiou  of  verse  2U,  that  the  law  itself  belonged  to 
a  covenant  whose  original  recipient  was  j ustijied 
by  faith,  and  whose  main  promise  was  the  recep- 
tion and  blu^sing  of  the  Gentiles.— A/ford.  "We 
establish  the  law— The  Gospel,  so  far  from 
contradicting  the  great  moral  principles  set  forth 
in  the  Old  Totament,  gives  additional  proof  of 
their  divine  oiigin ;  and  thus  strengthens  their 
authority.— 5ee/.  The  law— It  is  the  moral, 
not  ceremonial,  law  which  the  apo>tle  speaks  of. 
The  ceremonial  law  is  utterly  abolished  by  the 
Gospel ;  but  the  moral  law  is  not  abolished,  but 
establi-shed,  by  the  Gospel ;  or,  if  abolished,  it 
is  only  as  a  covenant,  not  as  a  rule. — Burkitt. 

Authorities  to  be  Consulted. 

Introduction  to  Romans,  in  the  commentaries. 
Lectures  on  the  Epistle,  by  T.  Chalmei-s,  J.  Fry. 
Exposition  of  Romans,  by  J.  Beet.  Bonar's  Bible 
Thoughts  and  Themes,  iii,  204.  llomiletical 
Monthly,  iii,  100.  J.  Wesley,  v,  447,  45S.  Ser- 
mons, by  II.  Bushnell,  (Kew  Life,)  on  Dignity 
of  Human  Nature  shown  by  its  Ruins ;  Presi- 
dent Edwards,  The  Justice  oi  God ;  S.  II.  Tyng, 
Convincing  Power  of  the  Law  ;  T.  Dwight,  ( .sev- 
eral sermons ;)  D.  L.  Moody,  All  under  Con- 
demnation ;  T.  Ilalybuvton,  The  Guilty  Sinner 
Convicted  ;  B.  W.  i\oel,  The  Faith  that  Saves. 
Sermons,  also,  by  J.  W.  Alexander,  F.  Wayland, 
\V.  Romanic,  C.  Spurgeon,  C.  G.  Finney.  Fos- 
ter's Cyclopedia  of  Illustrations,  ver.  19:  5350; 
20:  2925,  7564,  10180;  21:  5121;  22:  11526; 
23:  1471,  5319;  24:  9191,10087;  25:  1185,7511; 
26:  3431,  10074;  27:  6874;  2!5:  9143;  29:  1625; 
31:  10179,  10184. 

Practical  Thoughts. 

[the   gospel   according   to   PAUL.] 

1.  That  all  mankind,  Jews  and  Gentiles,  are 
alike  sinneis  before  God,  and  equally  in  need  of 
salvation.  Ver.  19. 

2.  That  the  law  was  given  to  men  to  convince 
them  of  the  utter  impossibility  of  saving  them- 
selves. Ver.  19. 

3.  That  the  law  has  iu  itself  no  power  to  sava 

169 


Rom.  3.  19-31. 


LESSON  X. 


Second  Quarter. 


men,  or  to  justify  those  who  are  unjust  before 
God.  Ver.  20. 

4.  That  salvation  is  through  the  grace  of  God 
in  sending  his  Son  Jesus  Christ  as  our  redemp- 
tion. Vers.  21-24. 

5.  That  tlie  sole  condition  of  salvation  is  faith 
in  the  Lord  Jesus  Christ.  Ver.  22. 

6.  That  the  death  of  Christ  is  our  propitiation 
and  sacrifice,  setting  aside  forever  the  offerings 
of  the  law.  Ver.  25. 


7.  That  before  Christ's  death  mtn  were  saved 
by  God's  promise  to  provide  a  Redeemer,  as 
since  Christ's  death  they  were  saved  by  the  ful- 
fillment of  the  promise.  Ver.  25. 

8.  That  through  Christ's  redemption  God  is  at 
once  just,  and  the  justifier  of  all  who  believe  in 
Christ.  Ver.  26. 

9.  That  all  mankind,  Jews  and  Gentiles,  are 
saved  upon  the  same  terms  of  faith  in  Jesus 
Christ. 


A.D.58.]  LESSON  XI. 

The  Blessedness  of  Believers.- 

GOLDE\  TEXT. 


[June  15. 


-Rom.  8.  28-39. 
-We  know  that  all  things  work  together  for  good  to  them  that  love 

God.— Rom.  8.  28. 

Time.— A.  D.  58.    See  on  Lesson  X. 

Introduction.— There  Is  a  strong  contrast  between  the  seventh  and  eighth  chapters  of  this  epistle. 
In  the  seventh  chapter  we  see  man  helpless,  needy,  without  strength ;  in  the  eighth  we  see  what  man 
is  when  God  has  given  him  salvation.  The  whole  of  the  chapter  is  a  mounting  song  of  exultation  over 
the  triumph  of  divine  grace,  reaching  its  height  in  the  triumphant  outburst  of  these  last  eleven  verses. 


Authorized  Version. 

28  And  we  know  that  *  all  things 
work  together  for  good  to  them  that 
love  God,  to  them ''who  are  the  called 
according  to  his  purpose. 


50.  211 ;  Prov.  12.  21  ;  2  Cor.  4.  17. 3  2  Tim.  1.  9. 


28.  "We  know  — By  faith  and  experience 
mnted.  All  things — Having  giving  an  exam- 
ple in  prayer^  how  the  Spirit  helps  our  weakness, 
and  out  of  our  ignorance  and  discouragement 
brings  from  God  an  answer  of  peace,  he  now 
extends  this  to  all  things,  all  circumstances  by 
whicli  the  Christian  finds  himself  surrounded. 
These  may  seem  calculated  to  dash  down  hope 
and  surpass  patience,  but  tee  hioiv  better  con- 
cerning them. — Alfonl.  "Work  together — Not 
in  an  aimless  and  capricious  manner,  for  this 
end  and  for  that,  now  in  one  way  and  now 
in  another,  as  though  a  stream  should  one  day 
flow  seaward,  and  the  next  back  toward  its 
fountain  among  the  hills,  but  in  one  volume, 
along  one  channel,  in  one  direction,  toward  one 
i-ud.— ^.  Raleigh.  For  good— Their  eternal 
welfare  the  fulfillment  of  the  purpose  of  the 
love  of  God,  which  is  in  Christ  Jesus  our 
Jjord.  —  Alfonl.  To  them  that  love  God 
— And  just  so  far  and  j nut  so  long  as  they  love 
God.  Just  so  far  as  their  love  to  God  is  di- 
minished and  sin  is  committed,  just  so  far  is 
the  working  of  all  tilings  lessened  and  doubt- 
ful, and  when  their  love  to  God  ceases,  the  co- 
170 


Revised  Version. 

38  And  we  know  that  to  them  that  love 
God  '  all  things  work  together  for 
good,  even  to   them   that  are   called 

39  according  to /ii.s  purpose.     Forwliom 


working  for  good  ceases,  and  they  are  no  longer 
the  called.  For  it  is  to  the  man  as  a  God  lover, 
not  as  a  blank  individual,  that  these  jiromises 
are  made. —  W?iedon.  The  called- There  is 
but  one  call,  and  that  is  the  Gospel  call  to  all 
mankind,  from  which  no  sinner  is  excluded. 
But  there  is  a  difference  in  men's  dealing  with 
the  call.  Some  refuse  to  heed  it  and  become 
thereby  the  rejected ;  others  accept  and  obey  it, 
enter  into  sonship  with  God,  and  become  the 
called  ones.  All  men  are  called,  but  only  those 
who  heed  are  the  called.  According  to  his 
purpose — The  Gospel  corresponds  with,  and 
makes  known,  a  purpose  of  God  concerning 
those  to  whom  it  is  preached.  In  this  purpose 
lies  its  real  worth.  Just  so,  when  a  king  re- 
solves to  honor  a  man  and,  to  carry  out  his 
resolve,  calls  him  into  his  presence,  the  im- 
portance of  the  royal  summons  depends  upon 
the  royal  purpose.  This  purpose  is  universal. 
1  Tim.  2.  4.  Therefore,  all  who  hear  the  Gos- 
pel are  called  according  to  purpose. — Beet. 

On  the  one  hand,  Scripture  bears  constant  tes- 
timony to  the  fact  that  all  believers  are  chosen 
and  called  by  God,  their  whole  spiritual  life  in 


.Tune  15,  1884. 


LESSON  XL 


Rom.  8.  28-39. 


Authorized  Veralon. 

29  For  whom  Mie  did  foreknow 
♦also  did  predestimite  '  <«  he  conformed 
to  the  im:i<,'e  of  liis  Son,  tliat  "  he  might 
be  the  lirst-l)orn  among  many  bretliren 

30  Moreover  whom   he   did    predest 
nate,  them  he  '  also  called  ;  and  wh 
called, tliem  he  also  justilied  ;  '  and  wliom 
lie  justified,  them  he  also  gloritied. 


SExod.  33.  li: 

-«Eph.  1.6. 'John  n. 

■.1.1..  4.  4;  Heb.  »    15. >1  < 


Kevlaed  Version. 

he  foreknew,  he  also  foreordained  to 
be  conformed  to  the  iiiiiige  of  hiis 
Son,  that  he  might  be  the  tirstiiorn 
30  among  many  Inetliren:  and  wljom  he 
foreordained,  them  lie  al.so  called : 
and  whom  he  called,  them  he  also 
justified  :  and  whom  he  justilied,  them 
he  also  gloritied. 


Its  orlpln,  propress,  and  completion,  being  from 
Him,  while  on  the  other  hatul.  its  testimony  Is 
no  less  precise  that  he  wllleth  all  to  lie  saved,  and 
that  none  shall  ixTish  e.xcept  by  icillful  rejection 
of  the  truth.  So  that,  on  the  one  side,  God's 
mvcreiunty,  on  the  other,  mail's  free  xviU,  Is 
plainly  declared  to  us.  To  receive,  believe,  and 
act  oil  both  thenc,  is  our  duty  and  mir  ivixdom. 
They  belong,  as  truths,  no  less  to  natural  than  to 
revealed  religion,  and  every  one  who  believes  In 
a  God  must  acknowledge  both.  But  all  the  at- 
tempts to /<n(/i;c  over  the  mV  between  the  tivo 
arc  futile,  In  the  present  imperfect  condition  of 
man.  The  very  reiisouings  used  for  this  pur- 
pose are  clothed  in  language  framed  on  the  anal- 
ogies of  this  lower  world,  and  wholly  Inadequate 
to  describe  God  regarded  as  he  Is  in  himself.— 
Alford. 

29.  "WTiom  he  did  foreknow  —  Man's 
I'reedom  as  a  free  airent  uialerlies  God's  free 
knowleil'.'e  of  liim,  ami  God's  foreknowletlKC 
underlies  God's  deteriuhiation.  God's  kiiowl- 
edgrc  is  caused  by  the  future  act,  not  the  act 
caused  by  the  knowledge;  ju.st  as  when  we 
look  at  a  man  walking,  our  seeing  and  know- 
ing his  motion  is  caused  by  liis  moving,  not  his 
moving  caused  by  our  .seeing  and  knowing.  So 
that,  in  conclusion  from  the  whole,  God  pre- 
deslinates  to  glory  only  those  whom  ho  sees 
through  time  and  space  will  finally  meet  the 
conditions  requisite  for  that  glorification.  — 
W he  Jon.  He  also  did  predestinate  [Rev. 
Ver.,  He  alxo  foreordained.]  — i)r  predestined, 
marked  out  beforehand,  especially  in  one's 
mind.  Only  found  in  p:ph.  1.  5, 11 ;  Acts  4.  28  ; 
1  Cor.  2.  7.  It  is  more  definite  than  "pur- 
pose." A  parent  who,  before  his  child  is  old 
cn()Ugli  for  a  trade,  chooses  a  trade  for  liim, 
]>redestinates  the  boy.  lie  marks  out  before- 
hand a  path  in  wliich  lie  desiirns  him  to  go. 
Tlie  purpose,  wlietlicr  carried  out  or  not,  is  pre- 
destination. Predestination  is  simply  a  pur- 
pose, and  by  no  means  implies  the  inevitable 
accomphshment  of  the  purpose.  Tlie  boy  marked 
out  for  one  trade  may  enter  another.     It  might, 


sed  that   what    God    toie- 
ery  ca.se  be  realized.     But 


however,    be    suppc 
ordained  must  in  c 

God  has  thought  tit  that  the  acconiplislimeiit  of 
his  own  purposes  shall  depend  upon  man's 
faith.  Hence  Paul  solemnly  warns  his  readere 
(chap.  11.  21,  22)  that  unless  they  continue  in 
faith  they  will,  although  foreordained  to  glory, 
be  cut  otf.  So,  ill  Jer.  18.  7-12,  God  expressly 
declares  that  the  aceomplishmeut  of  his  pur- 
pose of  blessing  to  Israel  depends  upon  Israel's 
conduct.— i?<ie<.  The  image  of  his  son— The 
image  of  Christ  here  spoken  of  is  not  his  moral 
purity,  nor  his  sutferings,  but,  as  in  1  Cor.  l-j. 
■lit,  that  entire  form  of  ghrijication  in  body,  and 
KdDCtiJication  in  spirit,  of  which  Christ  is  the 
perfect  pattern,  and  all  his  people  ."hall  W  par- 
takers.—.•f^/b/'d.  The  firstborn  among  many 
brethren — The  emphasis  of  the  passage  lies  on 
"  many  brethren,"  rather  than  on  the  "  first- 
born," for  the  apostle  is  here  speaking  of  the 
privileges  of  the  saints  in  fraternal  relationship 
with  their  elder  brother.  The  thought  is,  that 
Christ  will  not  1)C  alone  in  liis  glory,  but  be  sur- 
rounded by  many  who  share  his  likeness. 

30.  Them  he  also  caUed  — Called  by  the 
Gospel.  The  only  ditfereiice  between  tluir  call 
and  that  of  other  men  is  that  while  others  re- 
fuse to  listen  they  obey  and  follow.  Them  he 
also  jiistifled  —  See  note.  Lesson  X,  verses 
20,  24.  These  words  do  not  imply  tliat  all 
who  are  called  are  Jmtijied  and  glorifed.  To 
teach  this  Paul  would  use  his  favorite  words 
"as  many  as."  Chaps.  2.  12;  ti.  3  ;  8.  14  ;  15.  4. 
He  now  thinks  only  of  his  readers  in  whom 
he  confidently  expects  that  God's  purpose  will 
bo  accomplished.  That  othei-s  had  rejected 
the  same  call  did  not  lessen  its  value  to  them, 
any  more  than  the  unfaithfulness  of  Judas  les- 
sened the  value  of  the  apostolic  call  of  Peter  and 
John.— Beet.  The  apostle,  remember,  is  speaking 
entirely  of  Gnd^s  acts  on  behalf  of  the  believer  ; 
he  says  nothing  now  of  that  faith  tlirough  which 
this  justification  is,  on  his  part,  obtained.— J^- 
ford.  Glorified- He  did  not  merely  acquit 
•^  171 


Rom.  8.  28-39. 


LESSON  XL 


Second  Quarter, 


Authorized  Version. 

31  What  shall  we  then  say  to  these 
things  ?  If  God  he  for  us  who  can  he 
against  us  ? 

33  He  that  spared  not  his  own  Son, 
but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give 
us  all  tilings? 

33  Who  shall  lay  any  thing  to  the 
charge  of  God's  elect?  "It  is  God  that 
^ustitieth; 

34  Who  is  he  that  condemneth  ?     It 
is  Christ   that  died,   yea   rather,  that  is 


them  of  sill,  but  did  also  clotJie  them  with  glory  ; 
tlie  past  tense  beinj^  used,  as  t!ie  other  past 
tenses,  to  imply  the  completion  in  the  divine 
counsel  of  all  these — which  are  to  us,  in  the  state 
of  time,  so  many  successive  steps — sinmltaue- 
ously  and  irrevocably.  —  Alford.  While  he 
ponders  the  eternal  purpose  Paul  forgets  the 
distinctions  of  time,  throws  himself  forward  into 
what  seems  to  him  to  be  the  near  future,  and 
looks  back  upon  the  purpose  as  already  accom- 
plished. 

31.  "What  shall  we  then  say— What  answer 
can  the  hesitatinj^  or  discouraged  find  to  this 
array  of  the  merciful  acts  of  God's  love  on  be- 
half of  the  believer.  —  Alford.  The  aposde 
stands  like  a  triumphant  herald  and  challenges 
the  universe  for  an  opponent  to  meet  this  divine 
champion.  — TFAft/o».  If  God  be  for  us— 7)^ 
God  he  on  our  side  all  things  are  working  out 
our  good.  For  all  things  are  under  God's  con- 
trol, and,  therefore,  work  out  his  purpose,  and 
his  purpose  for  us  is  glory.  That  God  permits 
affliction  to  fall  upon  us  only  proves  that  afflic- 
tion is  the  pathway  to  glory,  else  it  would  not 
be  permitted.  "WTio  can  be  against  us  [Rev. 
Yer.,  Who  is  against  us?] — Paul  leaves  us  to  de- 
velop the  above  inference,  namely,  that  if  God 
be  on  our  side  all  things  are  on  our  side,  and 
goes  on  to  develop  a  similar  inference,  namely, 
that  w^e  have  no  adversary  worthy  of  the  name. 
For  with  God's  strength,  not  with  ours,  must 
the  strength  of  our  adversary  be  compared.— 
JJeet. 

32.  He  that  spared  not — From  the  costli- 
ness of  the  means  used  to  attain  this  purpose  he 
will  now  prove  how  earnestly  God  is  on  our 
side.  Delivered  him  up— Not  to  death  mere- 
ly, (as  many  take  it,)  for  that  is  too  narrow  an 
idea  here,  but  "suiTcndered  Him"  in  the  most 
comprehensive  sense.  Comp.  John  3.  1(5:  "God 
60  loved  the  world  that  he  gave  his  only  begot- 

172 


Revised  Version. 

31  What  then  shall  we  say  to  these 
things  ?    If    God   is   for   us,   who  is 

33  against  us  ?  He  that  spared  not  his 
own  Son,  but  delivered  him  up  for 
us  all,  how  shall  he   not   also  wdth 

33  him  freely  give  us  all  things  ?  Who 
shall  lay  any  thing  to  the  charge  of 
God's  elect?     '^It  is  God  that  justi- 

34  fieth  ;  who  is  he  that  shall  ccmdemu  ? 
'It  is  Christ  Je'sus  that  died,  yea 
lather,  that  was  raised  from  the  dead. 


ten  Son." — D.  Brown.  Us  all — Refers  only  to 
Paul  and  his  readers,  who  alone  are  now  in  hia 
mind.  Freely  give  us  all  things — When  we 
see  God  giving  up  to  shame  and  death  his  Son, 
that  we  may  surround  that  Son  in  everlasting 
glory,  we  are  sure  that  God  will  keep  back  from 
us  no  good  thing;  and  that  the  ills  of  life,  which 
result  from  the  withholding  of  things  dommonly 
supposed  to  be  good,  are  really  blessings  in  dis- 
guise.— Beet. 

33.  "Who  shall  lay  any  thing— An  accusa- 
tion is  the  accuser's  condemnation  of  the  ac- 
cused. Therefore,  to  bring  a  charge  against 
believers  is  to  condemn  those  whom  God  has 
chosen  to  be  his  own.  Thus  God's  decree  of 
justification  silences  all  doubt,  even  that  sug- 
gested by  the  memory  of  past  sin. — Beet.  God's 
elect—"  God's  chosen  ones  ; "  those  who,  from 
having  accepted  the  call,  become  the  called,  and 
are  therefore  the  chosen  or  elect.  It  is  God 
that  justifieth  —  God's  perpetual  holding  us 
righteous  inspite  of  every  calumniator  is  one 
continuous  justifying  act.  That  same  justifica- 
tion holds  us  clear  on  earth,  defends  us  against 
the  danger  of  condemnation  in  the  final  judg- 
ment, and  secures  our  place  forever  with  the 
righteous. —  W?iedon.  He  saith  not,  "  God  who 
remitteth  sins,"  but  which  is  much  more,  "  God 
who  justifieth."  For  when  the  vote  of  the 
judge  himself  acquits,  and  of  such  a  Judge,  of 
what  weight  is  the  &Qcn^(iV.  —  Chrijsostom. 

34.  "Who  is  he  that  condemneth— This 
clause  should  properly  belong  to  the  previous 
verse.  If  God,  the  supreme  Judge,  justifies  or 
pronounces  innocent,  who  can  condenni  ?  It  is 
Christ  [Rev.  Ver.,  Christ  Jesus.]  — M\  the 
great  points  of  our  redemption  are  ranged  to- 
gether, from  the  death  of  Christ  to  his  still 
enduring  intercession,  as  reasons  for  negativ- 
ing the  question  above.— X>«  Wette.  Yea,  raXhr 
er—But  rather,   corrective.     We  must  look  at 


JuxE  15,  1SS4. 


LESSON  XI. 


Rom.  8.  28-39. 


Authorized  Version. 

risen  airain,  who  is  even  at  tlie  riglit 
hand  of  God,  who  '"also  maketh  iiilt-r- 
cession  for  us. 

oo  Who  shall  separate  us  from  the 
love  of  Clirist  ?  sliall  tribulation,  or 
distress,  or  persecution,  or  famine,  or 
nakedness,  or  peril,  or  sword  ? 

36  As  it  is  written,  "  For  tiiy  sake  we 


Christ,  not  aa  dead,  but  as  risen  from  tlio  dead. 
It  is  needless  to  add  that  for  us  (chap.  4.  '25)  Christ 
died  and  rose  from  tiie  dead.  Paul  follows  the 
dead  and  risen  Saviour  within  the  veil,  and  finds 
him  at  the  right  hoid  uf  dod,  still  active  on  our 
behalf.— ^^t<.  Right  hand  of  God-Tlie  imago 
is  drawn  from  the  custom  of  (Jriental  kings  of 
seating  persons  of  the  highest  honor  at  the 
right  side  of  the  throne.  So  Solomon  seated 
his  mother  at  his  own  right  hand,  (1  Kings 
2.' 19;)  so  Salome  desired  to  place  one  of  her 
sons  at  the  right  luiiul  and  the  other  at  the  let^ 
of  the  royal  Mes.siah,  (Matt.  20.  21  ;)  and  so  the 
psalmist  seats  the  Messiah-Jehovah  at  tlie  right 
liand  of  Jehovah.  IVa.  110.  \.—  Whedoii.  Mak- 
eth intercession  for  us — What  the  precise 
form  of  this  intercession  of  the  ever-living  Je- 
sus is  we  know  not.  Yet  it  can  be  no  otherwise 
than  an  essential  perpetuation  of  his  high- 
priestly  prayer  in  John  17.  Though,  however. 
Ills  glorified  form  kneel  not,  and  no  voice  be 
uttered,  still  his  presence^  with  the  history  and 
glory  of  his  death  about  Idm,  is  a  perpetual 
memorial  of  mercy  unto  God. — Whedon.  It 
cimnot  he  taken  to  mean  less  than  this,  that 
the  glorified  Redeemer,  conscious  of  his  claims, 
expressly  signifiis  his  will  that  the  efficacy  of 
his  death  should  be  made  good  to  the  uttermost, 
and  signifies  it  in  some  such  royal  style  as  we 
find  him  employed  in  that  wonderful  inter- 
cessory prayer  which  he  spoke  as  froni  with- 
in the  i'«7,  (see  John  17.  11,12,)  "Father,  I 
will  tliat  they  also  whom  thou  hast  given  me 
be  with  me  where  I  am."  See  John  17.  24.—/). 
Brown. 

35.  "Who  shall  separate  us— Tlio  apostle 
says  not  (remarks  Calvin  nobly)  "  what,"  but 
''  who,"  just  as  if  all  creatures  and  all  afflictions 
were  so  many  gladiators  taking  arms  against  the 
Christians.  —  T/ioliick.  From  the  love  of 
Christ — Is  this  (1)  our  love  to  ChriH,  or  (2) 
Christ's  love  to  tM,  or  (3)  our  seiise  of  VhrisCs 
love  to  usf  The  .second,  maintained  by  Beza, 
Grotius,  and  many  others,  appears  to  mo  the 
only  tenable  sense  of  the  words.    For,  having 


Revised  Version. 

who  is  at  the  right  hand  of  God,  wlia 

35  also  niaketli  intercession  for  MS.  Who 
siiall  separate  us  from  the  love  *of 
Clirist?  siiall  triijulaiion,  or  auiiuisli, 
or  persecution,  or  famine,  or  naked- 

3G  ncss,  or  peril,  or  sword  ?  Even  as  it 
is  written, 


*  Some  ancient  authorities  rend  of  G'jtl. 


shown  that  God's  great  love  to  us  is  sucii  that 
none  can  accuse  nor  harm  us,  the  apostle  now 
asserts  the  permanence  of  that  love  under  all  ad- 
verso  circumstances,  that  none  such  can  affect 
it ;  nay  more,  that  it  is  by  tliat  love  that  we  are 
enabled  to  obtain  the  victory  over  all  such  ad- 
vei-sities.  And  finally  he  expresses  his  persua- 
sion that  no  created  thing  shall  ever  separate 
us  from  that  love,  that  is,  shall  ever  be  able  to 
pluck  us  out  of  the  Father's  hand.— Al/ord.  It 
is  no  ground  of  confidence  to  assert,  or  even  to 
feel,  that  we  will  never  forsake  Christ ;  but  it  is 
the  strongest  ground  of  assurance  to  be  con- 
vinced that  his  love  will  never  change.— /fo</^«. 
Shall  tribulation — The  apostle  now  enumer- 
ates seven  enemies  w-hich  assail  the  Christian 
in  vain.  Not  but  that  these  foes  can  materially 
harm  him,  though  they  can  neither  accuse  nor 
condemn  him  as  before  God.  From  their  cor- 
poreal assaults  even  the  divine  Protector  prom- 
ises no  immunity,  and  no  deliverance  from  their 
earthly  power.  But  they  cannot  break,  they 
will  brighten,  rather,  and  strengthen  the  gold- 
en chain  that  fastens  the  justified  to  Christ. — 
Whedon.  Tribulation— The  word  properly 
refers  to  pressure  from  without,  afilictions  aris- 
ing from  external  causes.  Or  distress — This 
word  properly  means  narrowness  of  place,  and 
then,  great  anxiety  and  distress  of  mind,  such 
as  arises  when  a  man  does  not  know  where  to 
turn  himself  or  what  to  do  for  relief.  It  refers, 
therefore,  to  distress  or  anxiety  of  mind,  such 
as  the  early  Christians  were  often  subject  to 
from  their  trials  and  persecutions. — Barnei.  Or 
famine — To  this  they  were  also  exposed  as  the 
natural  result  of  being  driven  from  home,  and 
of  being  often  compelled  to  wander  amidst 
strangers,  and  in  deserts  and  in  desolate  places. 
— £arne.i.  Or  sword — Here  named  as  rei)re- 
senting  death  by  violence,  of  which  the  sword 
was  oftenest  the  instrument. 

36.  As  it  is  written — The  quotation  here 

expresses,   "  All  which  things  befall  us  as  they 

befell  God's  saints  of  old,"  and  t'ley  are  no  new 

trials  to  which  we  are  subjected.     What  if  w« 

178 


Rom.  8.  28-39. 


LESSON  XI. 


Second  Quarter. 


Authorized  Version. 

are  killed  all  the  clay  long;  we   are  ac- 
counted as  sheep  for  the  slaughter. 

37  Nay,  "in  all  these  things  we  are 
more  than  conquerors,  through  him  that 
loved  us. 

38  For  I  am  persuaded,  that  neither 
death,  nor  life,  nor  angels,  nor  ''  princi- 
palities, nor  powers,  nor  things  present, 
nor  things  to  come, 

39  Nor  height,  nor  depth,  nor  any 
other  creature,  shall  '*be  able  to  sepa- 
rate us  from  the  love  of  God,  which  is  in 
Christ  Je'sus  our  Lord. 


verify  tlie  ancient  description. — A/ford.  Killed 
all  tlie  day — The  continued  slaugliter  extends 
from  sunrise  to  sunset.  The  psalm  refers  to 
men  who,  though  faithful  to  God,  sutTered  mil- 
itary disaster.  Their  enemies  loolied  upon  them 
as  sheep  ready  for  slaughter,  and  the  work  of 
death  went  on  without  ceasing.  The  writer 
says  that  this  destruction  was  the  result  of  loy- 
alty to  God.—Ileet. 

37.  In  all  these  things — In  the  very  endur- 
ance of  all  these  trials  and  distresses.  More 
than  conquerors — The  child  of  God  triumphs 
in  the  midst  of  his  trials.  His  earthly  troubles 
do  not  mar,  but  greatly  increase,  his  joy  m  the 
Lord ;  his  temptations  do  not  drive  him  from, 
but  rather  to,  God,  and  strengthen,  instead  of 
weakening,  him ;  the  world  cannot  vanquish 
him,  but  yields  to  the  victory  of  liis  overcoming 
faith.  Death  fails  to  destroy,  but  only  brings 
him  home  to  glory.  Through  him  that  loved 
us — It  is  doubtful  whether  "  he  ivho  loved  tis  " 
be  the  Father,  or  our  Lord  Jesus  Christ.  This 
is,  I  think,  decided  by  "to  him  that  loved  us, 
and  washed  us  from  our  sins  in  his  own  blood." 
Kev.  1.  5.  The  use  of  such  an  expression  as  a 
title  of  our  Lord  in  a  doxology,  makes  it  very 
probable  that  tvJiere  unexplained,  as  here,  it 
would  also  designate  him. — Alford. 

38.  Persuaded  suggests  deliberation  followed 
by  full  conviction. — Beet.  That  neither — All 
the  terms  here  are  to  be  taken  in  their  most 
general  sense,  and  need  no  closer  definition. — 
Olshausen.  Death  nor  life  —  Well  explained 
by  De  Wette  as  the  two  principal  possible  states 
of  man,  and  not  as  equivalent  to  "  any  thing 
dead  or  living."  —  Alford.  Personified  life  is 
armed  with  terrible  dangers,  and  death  is  the 
very  king  of  terrors. —  Whedon.  Nor  angels — 
He  probably  refers  here  simply  to  angelic  power 

174 


Revised  Version. 

For  thy  sake  we  are  killed  all 

the  day  long; 
We  were  accounted  as  sheep  for 

the  slaughter. 

37  Nay,  in  all  these  things  we  are  more 
than    conquerors    through   him  that 

38  loved  us.  For  I  am  persuaded,  that 
neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  things  present, 

39  nor  things  to  come,  nor  powers,  nor 
height,  nor  depth,  nor  any  other 
^  creature,  shall  be  able  to  separate  us 
from  the  love  of  God,  which  is  in 
Christ  Je'sus  our  Lord. 


of  whatever  kind.  Not  even  angels  are  strong 
enough  to  tear  us  from  God.  Principalities 
— Those  who  hold  the  dignity  of  princes ;  that 
is,  angel  -  prmces,  or  archangels,  as  in  Eph. 
1.  21.  —  Beet.  Powers  —  Kings,  magistrates, 
etc. — Beet.  Wor  powers  —  Perhaps  including 
the  grand  physical  forces  of  universal  nature 
known  to  science,  especiallj'  to  astronomy,  in 
the  abstract,  but  sometimes  personified  in  Scrip- 
ture as  living  agencies,  and  even  identified  with 
angels.  —  Whedon.  Nor  things  present,  etc. — 
No  vicissitudes  of  time. — Alford. 

39.  Nor  height,  nor  depth  —  Two  anti- 
thetic potencies  of  space.  The  interpretation  of 
heights  and  depths  as  equivalent  to  heaven  and 
hell  is  scarce  conunensurate  with  the  apostle's 
conception.  He  designates  the  opposite  extremes 
of  immensity.  Height  indicates  the  sublimity 
of  loftiness  or  grandeur,  depth  the  sublimity  of 
darkness,  obscurity,  and  terror.  Both  personi- 
fied suggest  limitless  power  for  unknown  de- 
struction. —  Whedon.  Nor  any  other  creatiire 
— Rather,  "  created  thing  " — any  other  thing  in 
the  whole  created  universe  of  God. — D.  Brown. 
From  the  love  of  God — Here  plainly  enough 
God''s  love  to  Its  hi  Christ — to  us,  as  we  are  in 
Christ,  to  us  manifested  in  and  by  Christ. — 
Alford. 

We  may  remark  in  view  of  it,  (1)  That  it  is  the 
highest  honor  that  can  be  conferred  on  mortal 
man  to  be  a  Christian.  (3)  Our  trials  in  this  life 
are  scarcely  worth  regarding  in  comparison  with 
our  future  glory.  (3)  Calamities  should  be  borne 
without  a  murmur ;  nay,  without  a  sigh.  (4)  The 
Christian  has  every  possible  security  for  his  safe- 
ty. The  purposes  of  God,  the  works  of  Christ,  the 
aid  of  the  Holy  Ghost,  and  the  tendency  of  all 
events  under  the  direction  of  his  Father  and 
Friend,  conspire  to  secure  his  welfare  and  salva- 
tion.   (5)  With  what  thankfulness,  then,  should 


June  15,  1884. 


LESSON  XI. 


Rom.  8.  28-39. 


we  approat'h  the  (iod  of  mercy.  In  the  (iospel  we 
have  a  blessed  und  cheering  hope  which  nothing 
else  can  produce,  and  which  nothing  can  destroy. 
—Bariiai. 

Authorities  to  be  Consulted. 
See  autlioritif.s  on  tlie  epistle,  witli  Lesson  X, 
and  Farrar,  eliai).  .\x.\vii.  Conyl)eare  in\d  How- 
son,  chap.  XIX.  Scliart",  p.  294.  Preacher's 
Lantern,  i,  732,  482.  Pulpit  Analyst,  iv,  115, 
254;  V,  209,  257.  Bonar's  Bible  Thoujfhts  and 
Themes,  iii,  269,  274.  Sunday  Magazine,  ISOii, 
330;  1889,  295.  Ilomiletical  Monthly,  iii,  593. 
Steins  and  Twigs,  i,  219,  106.  Sermons,  by  J. 
Wesley,  D.  L.  Moody,  JL  Blair,  A.  Raleigh, 
H.  W.  Beecher,  (Series  5,)  E.  IL  Sears,  C. 
Spurgeon,  (Series  8,)  Bishop  Sibbo,  Arclibishop 
Leighton,  etc.  Foster's  Cyclopedia  of  Illustra- 
tions, [numbers  marked  with  a  star  refer  to 
poetical  quotations,]  ver.  28:  4740,8078,11266; 
29:  *1239,  2330,  11196;  30:  *1051 ;  31:  3550, 
7924  ;  32 :  2767,  7268 ;  33  :  7208,  3445 ;  34 :  3334, 
9963,  7383 ;  35 ;  4398,  7066  ;  37 :  1713,  12162 ;  38, 
39  :  935,  1356,  2670. 

Practical  Thoughts. 
[the  privileges  of  believers.] 

1.  The  believer  in  Christ  may  enjoy  the  con- 
sciousness that  all  the  forces  in  the  universe  are, 
under  God,  working  together  for  his  good. 
Ver.  28. 

2.  The  believer  may  rest  in  tlie  consciousness 
that  his  name  is  eternally  foreknown  to  the  Di- 
vine mind  as  one  of  the  redeemed  and  saved. 
Ver.  29. 

8.  The  believer  may  enjoy  the  privilege  of 
likeness  to  Christ  as  his  elder  brother  and  exam- 
ple. Ver.  29. 

4.  The  believer  has  the  privilege  of  hearing 
the  Divine  call  addressed  to  himself  out  of  all 
the  sons  of  men.  Ver.  30. 

5.  The  believer  has  the  privilege  of  being 
justified,  having  his  record  made  clean  in  God's 
sight.  Ver.  30. 

6.  The  believer  has  the  privilege  of  having 
God  on  his  side,  even  though  all  tiie  world  may 
be  against  him.  Ver.  31. 

7.  The  believer  enjoys  the  privilege  of  Christ's 
intercessions  in  his  behalf.  Ver.  34. 

8.  The  believer  has  the  assurance  of  com- 
plete triumph  over  every  enemy  and  obstacle  in 
the  way  of  his  enjoyment  of  the  love  of  God 
Vers.  37-39. 

Sermon   Outline. 

nV   REV.  WILBl-R  F.   CRAFTS,  M.A. 

I.  "  All  things  work  together  "—planets  and  peb- 
bles.    No  atom  of  the  universe  la  Independent. 


Gravitation  (that  Is,  God)  unites  stars  and  sand  in 
tlie  United  States  of  nature.  "  All  things  work  to- 
Kether  "—yes,  and  for  man's  good.  Not  alwa>s  for 
his  temporal  good,  us  I'aley  and  others  have  tried 
to  prove,  but  for  his  inonil  good  at  least.  It  does 
not  seem  so.  Many  of  the  forces  of  nature  appear 
to  Iw  sent  forth  for  man's  destruction.  Are  night 
and  storm  and  temiH-st  working  for  man?  "/(  ia 
written:'  God  •'  luaketh  his  angels  winds,  and  his 
ministers  a  flame  of  lire."  "  Fire  and  hail,  snow 
and  vapor,  and  stormy  wind,  fulfill  his  word." 
"The  night  also  is  thine  "—bringing  to  man  not 
only  a  sense  of  danger,  but  also  of  dependence  upon 
God ;  affording  opportunity  not  only  for  deeds  of 
darkness,  but  also  of  devotion.  Even  pain  is  blessed 
when  we  recognize  that  It  coiiieth  In  the  name  of 
the  Lord.    "  Allliction  worketh  for  us."  2  Cor.  4.  17. 

II.  All  things  work  together  for  man's  good  in 
the  animal  kingdom.  When  God  would  conquer 
Egypt  for  the  lescue  of  his  people,  he  attacked  it 
with  armies  of  locusts,  lice,  and  frogs.  So  he  sent 
a  battalion  of  hornets  against  the  Ammonites.  In 
those  days  God  allowed  men  to  look  behind  the 
face  of  the  universe-watch  and  see  how  he  was 
moving  the  "Uving  wheels"  of  animal  life  to  help 
his  people.    The  watch  Is  closed  to-day,  but  still 

"  Behind  the  dim  unknown 
Standeth  God  within  the  shadow, 
Keeping  watch  above  his  own." 

Dr.  Bushnell  in  his  "  Moral  Uses  of  Dark  Things," 
points  out  moral  uses  even  in  animal  iofestations 
as  mirrors  of  human  lust  and  hatred,  picturing 
(1)  "  The  ferocity  of  our  sin  ;  (2)  The  venou.  principle 
there  is  in  it ;  (3)  Its  disturbing  power ;  (4)  Its  inte- 
rior efllcacy."  Hence  Jesus  called  the  wicked 
but  wily  Herod,  "that  fox."  On  the«aine  princi- 
ple a  mother  was  accustomed  to  picture  the  .sins  of 
her  children  to  themselves  by  telling  fables  of  ani- 
mals which  were  represented  as  saying  or  doing 
what  the  children  had  said  or  done. 

III.  All  things  work  together  for  good  even  In 
the  realm  of  man's  free  choice  where  the  wheels 
are  independent  minds— some  of  them  minds  that 
have  chosen  the  wrong.  Two  revealed,  uncontro- 
vertible facts  stand  together— the  plan  of  God,  and 
the  free  will  of  man— two  lines  of  rail  laid  side  by 
side,  one  by  human,  the  other  by  divine,  hands,  on 
which  the  cars  of  history  move  ever  onward.  His- 
tory, as  well  as  nature,  proclaims  an  overruling 
God.  Napoleon  was  defeated  at  Waterloo  by  the 
coining,  not  of  the  Prussians,  but  of  Providence. 
God  said  to  that  tidal  wave  of  ambition,  "  Hitherto 
Shalt  thou  come,  but  no  farther."  God  made  the 
wrath  of  Joseph's  envious  brethren  to  praise  him, 
and  work  for  Joseph's  good.  When  he  was  made 
premier  of  Egypt  he  could  see  that  his  six  great 
misfortunes  had  been  six  .steps  to  the;  throne.  Even 
slavery  and  slander  had  heljied  to  quarry  and  build 
those  steps  for  him.  Such  providences  occur  to- 
day. Wee  Inn,  believed  to  be  the  flrst  Chines© 
maiden  missionary  ever  sent  out,  landed  at  Hong- 

175 


Rom.  S.  28-39. 


LESSON  XI. 


Second  Quarter. 


kong  a  few  years  since.  Twenty  years  ago  Ma- 
lay sailors  brought  her,  then  a  little  child,  to  Sing- 
apore, India,  and  sold  her  as  a  slave.  The  police  gave 
her  to  a  Christian  lady  teacher,  and  now  the  kid- 
napped slave-child  enters  the  land  of  her  birth  as 
an  embassador  of  the  King  of  kings.  How  evident 
is  the  "finger  of  God  "  in  the  infancy  of  Moses,  the 
little  outcast  on  the  banks  of  the  Nile.  "  Behold, 
the  babe  wept." 

"  Were  not  the  innocent  dews  upon  its  cheeks 
A  link  In  God's  great  counsels  ?  " 

Those  tears  unlocked  for  Moses  the  heart  of  Pha- 


raoh's daughter,  and  then  his  palace,  and  thus  gave 
him  a  preparation  for  his  life-work  as  God's  law- 
giver. God  overruled  a  bad,  cruel  law  to  give  good 
laws  to  all  lands.  So  to-day  the  studies  of  infidels 
to  overthrow  Christianity  have  helped  to  establish 
it.  The  weapons  cast  into  our  camp,  as  in  the 
march  of  Xenophou,  have  helped  to  kindle  our  fires. 
Let  us  not  doubt  that  "  eren/  man's  life  is  a  plan  of 
God  "  as  surely  as  Joseph's  and  David's  and  Paul's, 
and  that  God  makes  all  things  work  together  that 
it  may  be  fidfilh'd.  Let  our  wills  work  with  God 
that  we  may  accomplish  that  for  which  we  were 
created. 


A.  D.  58.] 


LESSON  XII. 

Obedience  to  Law. — Rom.  13.  1-10. 


[June  22. 


GOLDEi\  TEXT.— Let  every  soul  be  sabject  unto  the  higher  powers.— ROM.  13.  1. 

Time.— A.  D.  58.    See  on  Lesson  X. 

Introduction.— To  the  young  Christian  Church  it  could  not  but  occur  as  a  very  momentous  and  very 
doubtful  question.  What  are  we  to  do  with  the  governments  of  the  world  ?  They  are  all  in  pagan  hands, 
with  despots  for  their  heads.  In  the  Old  Testament  the  visions  of  Daniel  describe  them  as  beasts. 
Christ  is  our  true  king,  and  we  know  not  how  soon  he  may  appear  to  overthrow  all  existing  despot- 
Ism  and  establish  a  universal  reign  of  righteousness.  Paul  here  furnishes  the  divine  reply.  Bad  as 
human  governments  are,  brutal  and  ferocious  as  is  often  their  spirit,  there  is  a  benign  and  beneficial  side 
to  them.  Government  Is  ordained  of  God.  Society  is  not  formed  by  a  fabled  social  compact.  On  the 
contrary,  God  has  formed  man  for  society,  and  government  is  the  form  Into  which  he  has  obliged  soci- 
ety to  throw  itself  for  its  own  peace  and  conservation.  Hence,  at  all  times,  every  government  that  truly 
is  a  government  is  ordained  of  iGod  and  entitled  to  our  obedience.  The  exceptions  to  this  normal  law 
and  its  limitations,  the  apostle  does  not  discuss.  That  an  authority  which  commands  us  to  violate  the 
law  of  God  should  not  be  obeyed,  he  would,  of  course,  not  only  have  admitted,  but  affirmed.  Had  the 
emperor  with  all  his  powers  required  him  to  abjure  Christ,  he  would  have  promptly  disobeyed  and  suf- 
fered the  result.  Why?  Because  government,  if  ordained  by  God,  is  limited  by  the  law  of  God.  And 
if  it  oversteps  the  law  of  God,  it  oversteps  the  boundary  line  of  its  authority,  and  ceases  to  be  a  govern- 
ment, and  has  no  title  to  be  obeyed.  Caesar,  then,  is  no  longer  Csfisar,  but,  so  far,  simply  a  private  man. 
If  the  President  of  the  United  States  orders  his  general  to  overthrow  the  Constitution  he  acts  outside 
his  office,  and  on  that  outside  ground  he  is  not  President,  and  can  claim  no  rightful  obedience.  What  a 
legitimate  government  is  the  apostle  does  not  here  discuss.  Nor  does  he  raise  the  question  of  the  right 
of  revolution.  The  only  question  before  him  is,  What  is  the  duty  of  the  Christian  to  a  government  which 
he  acknowledges  to  be  t7i6  government  ?—£>.  D.  Wliedon. 


Authorized  Version. 

1  Let  every  soul  '  be  subject  unto  the 
hio'her  powers.     For  ^  there  is  no  powei 


8.  15;  Dan.  2,  21  ;  4. 


1.  Every  sovil— Not  exactly  the  same  as 
every  man.  Our  submission  must  be  inward. 
Chap.  2.  9 ;  Acts  2.  43  ;  Eph.  6.  6  ;  Matt.  22. 
27.— Beet.  Be  subject— Submit.  The  word 
denotes  that  liind  of  submission  which  soldiers 
render  to  their  oificers.  It  implies  svbordina- 
tion,  a  willingness  to  occupy  our  proper  place, 
to  yield  to  the  authority  of  those  over  us.  The 
word  used  here  does  not  designate  the  exte7d  of 
the  submission,  but  merely  enjoins  it  in  general. 
176 


Bevised  Version. 

13      Let   every   soul    be   in    subjection 
to  tlie  liiglier  powers:  for  there  is  no 


The  general  principle  will  be  seen  to  be,  that 
we  are  to  obey  in  all  things  which  are  not  con- 
trary to  the  law  of  God. — Barnes.  Higher 
powers— The  apostle  uses  the  abstract,  and  not 
the  concrete.  It  is  the  government  that  is  of 
God,  not  neeessaril_y  the  particular  governor. — 
Wliedon.  No  power  but  of  God— The  very 
existence  of  civil  authority  is  the  work  of  God, 
who  has  so  constituted  society  that  men  are 
compelled  to  appoint  rulers,   and  thus  create 


June  22,  1884. 


LESSON  XII. 


Rom.  13.  1-10. 


Authorized  Version. 

but  of  God :  tlie  powers  that  be  arc 
■ordained  of  God. 

2  Wliosoc'ver  therefore  resistetli  the 
power,  resistetli  tlie  ordinance  of  God: 
and  they  that  resist  shall  receive  to 
themselves  danuuition. 

;3  For  'rulers  are  not  a  terror  to  good 
works,  but  to  the  evil.  Wilt  thou  then 
not  be  afraid  of  the  power  ?  Do  *  that 
whicli  is  good,  and  thou  shalt  have 
praise  of  the  same: 

4  For  lie  is  the  minister  of  God    to 


I  Or,  ordcreil. >  i  Sam.  ii.  3 


authority. — Beet.  Ordained  of  God— By  tliis 
we  are  not  to  infer,  (1)  That  he  ajiproves  their 
conduct;  nor  (2)  Tliat  what  tliey  do  is  alway.s 
right;  nor  (3)  That  it  is  our  duty  ahvai/g  to  sub- 
mit to  them.  Their  requirements  m«y  be  op- 
posed to  the  law  of  God,  then  we  are  to  obey 
God  rather  than  man.  Acts  4.  19 ;  5.  29.— 
Barnes.  We  may  observe  that  the  apostle  here 
pays  no  regard  to  the  question  of  the  duty  of 
Christians  in  revolutionary  movements.  Ilis 
precepts  regard  an  established  power,  be  it  what 
it  may.  It,  in  all  matters  lawful,  we  are  bound 
to  obey. — Alford. 

The  Romans  to  whom  Paul  wrote  were  under 
the  rule,  and  lived  not  many  yards  from  the  pal- 
ace o(  the  Emperor  Nero,  whose  Is  one  of  the 
names  In  history  most  conspicuous  for  tyranny 
and  blood.  Yet,  bad  as  he  w^as,  and  bad  as  was 
his  povernment,  it  was  the  best  thing  of  which 
the  age  was  capable.  When  he  was  assassinated 
a  series  of  civil  wars  and  of  brief  tyrannies  suc- 
ceeded, under  which  the  empire  declined  to  its 
final  fall  under  the  incoming  flood  of  the  north- 
ern barbarians,  under  which  the  ancient  society 
perished.— Tr;ic<fo/j. 

2.  "WTiosoever  .  .  .  resisteth.  the  power- 
That  is,  they  who  rise  up  against  government  it- 
teif,  who  seek  anarchy  and  confusion,  and  who 
oppose  the  regular  execution  of  the  laws.  Ke- 
sisteth  [Kev.Ver.,  Withstandeth]  theordinance 
of  God — What  God  has  ordained  or  appointed. 
This  means  clearly  that  we  arc  to  regard  govern- 
ment as  instituted  by  God,  and  as  agreeable  to 
his  will.  When  established,  we  are  not  to  be 
agitated  about  the  titles  of  the  rulers,  not  to 
enter  into  angry  contentions,  or  to  refuse  to  sub- 
mit to  them  because  we  are  apprehensive  of  a 
defect  in  their  title,  or  because  they  may  have 
obtained  it  by  oppression.  If  the  government 
is  established,  and  if  its  decisions  are  not  a  man- 
ifest violation  of  the  laws  of  God,  we  arc  to  sub- 
mit to  them.— .fiam«.  To  themselves  dam- 
13 


Revised  Version. 

power   but  of   God;    and  the  jiowers 

2  tliat  be  are  ordained  of  God.  There- 
fore lie  that  resisteth  the  power,  with- 
standeth the  ordinance  of  God:  and 
tliey  that   witiistand   shall   receive  to 

3  themselves  judgment.  For  rulers  are 
not  a  terror  to  the  good  work,  but  to 
the  evil.  And  wouldest  thou  have  no 
fear  of  the  power?  do  tiiat  which  is 
good,  and  thou  shalt  have  praise  from 

4  the  same  :  for  '  he  is  a  minister  of  God 


nation  [Kev.  Ver.,  Jud(/matt.\ — For  "  damna- 
tion,'''' read  "  cimdemnation,"  punishment  for 
that  disobedience,  not  eternal  perdition,  being 
meant. — Alford.  That  is,  not  from  the  magi.s- 
trate,  but  from  God,  whose  authority  in  the  mag- 
istrate's is  resisted. —  D.  Brown. 

3.  Bulers  are  not  a  terror — The  apostle 
here  speaks  of  rulers  in  (jeueral.  It  may  not 
be  'universally  true  that  they  are  not  a  terror  to 
good  works,  for  many  of  them  have  persecuted 
the  good  ;  but  it  is  generally  true  that  they  who 
are  virtuous  have  nothing  to  fear  from  the  laws. 
It  is  vniversalhj  true  that  the  design  of  their  ap- 
pointment by  God  was  not  to  injure  and  oppress 
the  good,  but  to  detect  and  punish  tlie  evil. 
Magistrates,  as  sucli,  are  not  a  terror  to  good 
works.— ^ar?j«.s.  To  good  works  [Rev.  Ver., 
To  the  good  worJcs.] — Actions  are  personified,  as 
if  capable  of  fear. — Beet.  It  is  appointed  to 
protect  the  good  against  the  evil ;  to  restrain  op- 
pression, injustice,  and  iraud ;  to  bring  offenders 
to  justice,  and  thus  promote  the  peace  and  har- 
mony of  the  community.  As  it  is  designed  to 
promote  order  and  happiness,  it  should  be  sub- 
mitted to. — Barnes.  Not  be  afraid— Fear  is 
one  of  the  means  by  which  men  are  restrained 
from  crime  in  a  commmiity.  On  many  minds 
it  operates  with  much  more  power  than  any 
other  motive.  And  it  is  one  which  a  magis- 
trate must  make  use  of  to  restrain  men  from  evU. 
Praise  of  the  same — You  sliall  bo  unmolested 
and  uninjured,  and  shall  receive  the  commenda- 
tion of  being  peaceable  and  upright  citizens. 
The  prospect  of  that  protection,  and  even  of  that 
reputation,  is  not  an  unworthy  motive  to  yield 
obedience  to  the  laws. — Barnes. 

4.  He  is  the  minister  of  God— Though  as 
pagan,  antichristian,  or  worldly,  the  government 
is,  according  to  Daniel,  a  beast,,  yet  as  a  con- 
servator of  society  required  by  the  divinely  es- 
tablished laws  of  human  nature,  the  governor  is 

177 


Rom.  13.  1-10. 


LESSON  XII. 


Second  Quaetee» 


Authorized  Version. 

thee  for  good.  But  if  thou  do  that 
which  is  evil,  be  afraid ;  for  lie  beareth 
not  the  sword  in  vain:  for  he  is  the  min- 
ister of  God,  a  revenger  to  execute  wrath 
upon  him  that  doeth  evil. 

5  Wherefore  ^  ye  must  needs  be  sub- 
ject, not  only  for  wrath,  but  also  for 
conscience'  sake. 

6  For,  for  this  cause  pay  ye  tribute 
also:  for  they  are  God's  ministers,  at- 
tending continually  upon  this  very 
thing. 

7  Render  *  therefore  to  all  their  dues: 
tribute  to  whom  ivihntQ  is  due ;  custom 
to  whom  custom  ;  ''  fear  to  whom  fear ; 
honour  to  whom  honour. 

8  Owe  no  man  any  thing,  but  to  love 


-6  Luke  20.  25.- 


the  minister  of  God. —  Wheel  on.  Beareth.  not 
the  sword  in  vain —  The  sword,  perhap.s  in 
allusion  to  the  dagger  worn  by  the  Csesai-s,  which 
was  regarded  as  a  symbol  of  the  power  of  life 
and  death.  In  ancient  and  modern  times  the 
sword  has  been  carried  before  sovereigns.— .4^- 
ford.  A  revenger  to  execute  wrath  [Rev. 
Ver.,  An,  avenger  for  tvra(h.]—^Proof  that  the 
ruler's  sword  is  no  vain  thing.  God  has  put 
him  in  his  place  of  authority  in  order  that  he 
may  e.\ecute  his  anger  against  those  who  do 
wrong. — £eeL  It  betokens  the  character  of  the 
vengeance  —  that  it  issues  in  wrath.  —  Alford. 
According  to  the  apostle  the  ruler  is  of  God  only 
as  a  revenger  upon  him  that  doeth  evil.  He  is 
not  a  minister  of  God  when  he  is  the  execution- 
er of  the  good. —  Wliedon. 

5.  Ye  must  needs  be  subject — There  is  a 
moral  necessity  for  subjection— one  not  only  of 
terror,  but  of  conscience ;  conip.  '■'■for  the  Lord's 
sake.''''  1  Peter  2. — Alford.  For  conscience' 
sake — We  are  now  bound  to  submit,  not  only 
for  fear  of  punishment,  (a  well-grounded  fear,) 
but  also  in  order  to  have  a  consciousness  that  we 
are  doing  right. — Beet. 

6.  For  this  cause  pay  ye  [Eev.  Ver.,  ye 
^ay.J— Proof,  from  the  fact  that  we  pay  tribute, 
that  our  conscience  binds  us  to  submission.  We 
actually  pay  taxes.  Paul  assumes,  and  all  will 
admit,  that  we  are  bound  to  do  so ;  and  shows 
that  the  obligation  to  obedience  rests  on  the  same 
ground  as  does  tliis  admitted  obligation. — Beet. 
Pay  ye  tribute — Primarily,  the  payment  im- 
posed upon  us  by  a  foreign  power,  such  as  the 
Romans  over  the  Jews.  Secondarily,  it  means 
the  tax  necessary  to  the  support  of  government. 
—  Whedon.    God's  ministers  [Rev.  Ver.,  Min- 

178 


Eevised  Version. 

to  thee  for  good.  But  if  thou  do  that 
which  is  evil,  be  afraid ;  for  ^  he 
beareth  not  the  sword  in  vain :  for  '  he 
is  a  minister  of  God,  an  avenger  for 

5  wrath  to  him  that  doeth  evil.  "Where- 
fore ye  must  needs  be  in  subjection, 
not    only  because  of  the  wrath,    but 

6  also  for  con.science  sake.  For  for 
this  cause  ye  pay  tribute  also;  for  they 
are  ministers  of  God's  service,  attend- 
ing continually  upon  this  very  thing. 

7  Render  to  all  tlieir  dues:  tribute  to 
whom  tribute  is  due  ;  custom  to  whom 
custom;  fear  to  whom  fear;  honour 
to  whom  honour. 

8  Owe  no  man  any  thing,  save  to  love 


aOr,  i 


isters  of  God''s  service.'] — It  is  used  in  Exod.  28. 
35,  43,  etc.,  of  Aaron's  ministry  at  the  altar.  It 
is  difi'erent  from,  and  stronger  than,  "  minister'* 
in  verse  4 ;  and  denotes  a  public  and  sacred  offi- 
cer.—5«e^.  Attending  continually— Spend- 
ing tlieir  time  and  abilities  in  the  very  business 
of  government,  and,  therefore,  entitled  to  sup- 
port.—  Whedon.  To  this  very  thing — To  this 
sacred  ministration.  Paul  says  that  our  admit- 
ted obligation  to  pay  taxes  rests  upon  the  sacred 
authority  of  the  power  which  imposes  them. 
Since  this  obligation  cannot  otherwise  be  ac- 
counted for,  it  affords  confirmation  of  the  teach- 
ing that  the  rulers  of  the  state  are  ordained  by 
God. — Beet..  Tertullian  remarks  that  what  the 
Romans  lost  by  the  Christians  refusing  to  be- 
stow gifts  on  their  temples  they  gained  by  their 
conscientious  payment  of  taxes. — Alford. 

7.  Render,  therefore— Free  yourselves  from 
all  debts  by  paying  them.  Tribute  .  .  .  cus- 
tom .  .  .  fear  .  .  .  honor  —  Tribute  is  direct 
payment  for  state  purposes ;  custom  is  toil,  or 
tax  on  produce.  Fear  to  those  set  over  us  and 
having  power,  honor  to  those,  but  likewise  to 
all,  on  whom  the  state  has  conferred  distinction. 
—Alfo-rd.  Honor— A  mark  of  respect;  of  re- 
spect, in  this  case,  for  the  office  of  the  ruler. 
This  respect  is  independent  of  our  estimate  of 
the  man  who  holds  the  office. — Beet. 

8.  Owe  no  man— The  debt  due  to  the  state 
autliorities  suggests  another  debt  due  to  each  of 
our  fellow-citizens.  And  Paul  uses  the  general 
exhortation,  expressed  now  in  negative  form,  to 
press  upon  us  our  obligation  to  love  all  men. 
Any  thing— This  does  not  forbid  contracts  to 
pay  at  a  future  time,  but  a  violation  of  the  con- 
tract, or  the  violation  of  any  obligation  to  pay 


June  22,  1884. 


LESSON  XII. 


Rom.  13.  1-10. 


Authorized  Version. 

one  another:  '  for  he  that  loveth  another 
hath  fulfilled  the  law. 

9  For  this,  Thou  shalt  not  commit 
adultery,  Thou  shalt  not  kill,  Tliou 
shalt  not  steal,  Tiiou  shalt  not  bear  false 
witness,  Tiiou  siialt  not  covet;  and  if 
there  he  any  other  comnmndment,  it  is 
briefly  comprehendeti  in  this  saying, 
namely,  Thou  "  shalt  love  thy  neighbour 
as  thyself. 

10  Love  w'orketh  no  ill  to  his  neigh- 
bour: therefore  love  w  the  fulfilling  of 
the  law. 


19.  lt<,  Gnl.  6.  14.  Col.  3.  14. 


when  justly  due.  We  must  avail  ourselves  of 
no  technicality  of  law  to  avoid  what  is  equitably 
due.  In  short,  we  must  obey  the  golden  rule  in 
the  moneyed  transactions  ot  life.  Tiie  law  of 
equitable  love  must  underlie  our  business  deal- 
ings.—  Whedon.  But  to  love  one  another — 
There  is  one  debt  from  wliioh  we  can  never  re- 
lease ourselves  by  payment.  However  much  we 
have  done  for  our  neighbor,  we  are  still  bound 
toloveliim. — Bett.  " /by  all  other  debts ;  be  in- 
debted in  the  matter  of  love  alone."  This  debt 
increases  the  more  the  more  it  is  paid,  because 
the  practice  of  love  makes  the  principle  of  love 
deeper  and  more  active. — Al/ord.  Fulfilled  the 
la'vir — He  who  practices  love,  tfie  hujher  dutij, 
has,  even  before  he  does  this,  fulfilled  the  law, 
the  lower. — De  Welti'.  By  the  word  knv  is  meant 
not  the  Christian  law,  but  the  Mosaic  law  of  the 
decalogue. 

9  Thou  shalt  not — The  negative  form  for- 
bids every  possible  course  but  the  right  one,  and 
so  hems  us  in  to  the  right.  It  is  implied  by 
this  negative  form  that  the  directions  toward 
wrong  are  innumerable,  and  man's  impulses  to- 
ward them  as  countless. —  Whedon.  Compre- 
hended—That is,  brought  under  one  head— 
"  united  in  the  one  principle  from  which  all 
flow." — Al/ord. 

10.  Love  worketh  no  ill — The  principle  of 
love  is  personitied,  as  in  1  Cor.  13.  It  moves  us 
to  do  good  to  those  we  love,  and  thus  prevents 
us  from  doing  them  harm.  But  to  keep  us  back 
from  injuring  others  is  the  purpose  of  the  above 
commandments.  Tlierefore,  love  accomplishes 
this  purpose. — Beet.  Fulfilling  of  the  law — 
All  the  commandments  of  the  law  above  cited 
are  negative ;  the  formal  fulfillment  of  them  is, 
therefore,  attained  by  xcorking  no  ill  to  one's 
neighbor.  What  greater  things  love  works  he 
does  not  now  say  ;  \X,  fuljills  the  law  by  abstain- 
ing from  that  which  the  law  forbids.— Al/ord. 


Revised  Version. 

one  another:  for  lie  that  loveth  *  his 
neighbour  hath  fulfilled  'the  law. 
9  For  this,  Thou  shalt  not  commit  adul- 
tery. Thou  slialt  not  kill,  Thou  shalt 
not  steal.  Thou  shalt  not  covet,  and 
if  there  be  any  other  commandment, 
it  is  summed  up  in  this  word,  namely. 
Thou  shalt    love   thy   neighbour   as 


10  thyself.  Love  worketh  no  ill  to  his 
neighbour:  love  therefore  is  the  ful- 
filment of "  the  law. 


-»Or, /ou>. 9  Or,  law. 


This  love  is  exercised  in  obedience  to  the  author- 
ity o/  God^s  word.  It  is  a  principle,  not  merely 
a  feeling;  it  is  cultivated  and  exercised  as  a 
duty,  not  yielded  to  merely  a.s  a  generou.s  In- 
stinct; it  is  a  submission  to  tiod's  command, 
not  merely  an  mdulgence  of  constitutional  ten- 
derness.—t/.  A.  James. 

If  all  men  would  at  once  ahandon  that  which 
is  fitted  to  u-ork  ill  to  others,  what  an  influence 
would  It  have  on  the  business  and  coiniiierclal 
affairs  of  men  ?  How  many  plans  of  fraud  and 
dishonesty  would  it  at  once  arrest?  How  many 
schemes  would  It  crush?  It  would  silence  the 
voice  of  the  slanderer;  It  would  stay  the  plans  of 
the  seducer  and  the  adulterer;  it  would  put  an 
end  to  cheating  and  fraud  and  all  schemes  of  dis- 
honest gain.  The  gambler  desires  the  property 
of  his  neighbor  without  any  compensation,  and 
thus  works  ill  to  him.  The  dealer  In  lotteries  de- 
sires property  for  which  he  has  never  toiled,  and 
which  must  be  obtained  at  the  expense  and  loss 
of  others.  And  there  are  many  cmjiloyincnts  all 
whose  tendency  is  to  work  ill  to  a  neighbor.  This 
is  pre-eminently  true  of  the  traffic  in  ardent  s}yir- 
its.  It  cannot  do  him  good,  and  the  almost  uni- 
form result  is  to  deprive  him  of  his  property, 
health,  reputation,  peace,  and  domestic  comfort. 
He  that  sells  his  neighbor  liquid  Ore,  knowing 
what  must  be  the  result  of  it,  is  not  pursuing  a 
business  which  works  no  ill  to  him  ;  and  love  to 
that  neighbor  would  prompt  him  to  abandon  the 
traffic— Barnes. 

Authorities  to  be  Consulted. 
See  on  Les.sons  X,  XI,  and  Keble's  Christian 
Year.  Sunday  Magazine,  1871,  303.  Sermons, 
by  A.  Barnes,  (in  National  Preacher,  vol.  xii,) 
Supremacy  of  the  Laws ;  J.  Howe,  Reformation 
of  Manners ;  R.  South,  Obedience  for  Conscience' 
Sake;  Archbishop  Lcighton,  (same  subject;)  A. 
W.  Hare,  Love  the  Fulfilling  of  the  Law;  C.  G. 
Finney,  Love  the  Whole  of  Religion  ;  Arch- 
bisliop  Trench,  The  Armor  of  Light.  Foster's 
Cyclopedia  of  llluatrations,   [numbers  marked 


Rom.  13,  1-10. 


LESSON   XIT. 


Second  Quarter. 


■with  a  star  refer  to  poetical  illustrations,]  vers,  i 
1:  *2809,  6632;  2:  2648,  6633;  3:  *1186,  9170;  j 
4 :  *1565,  10910  ;  5 :  2810,  4157  ;  6  :  9164,  10040 ;  [ 
7:  *1849,  8196;  8:  7896;  9:  10723;  10:  1717,  j 
9211. 

Practical  Thoughts. 

CHRISTIANITY    AND    THE    STATE. 

1.  The  Gospel  requires  a  loyal  obedience  to 
the  authority  of  the  state.  Ver.  1. 

2.  The  Gospel  recognizes  the  constituted  gov- 
ernment as  ordained  and  instituted  by  the  King 
of  kings,  and,  therefore,  to  be  held  in  reverence. 
Ver.  1. 

3.  The  Gospel  gives  to  human  law  the  sanc- 
tion of  a  divine  authority,  with  divine  penalties 
for  its  infraction.  Ver.  2. 

4.  The  Gospel  gives  to  the  state  not  only  the 
authority  of  human  powers,  but  the  authority  of 
conscience.  Ver.  5. 

5.  The  Gospel  commands  men  to  pay  the 
taxes  which  are  necessary  for  the  maintenance 
of  government.  Ver.  6. 

6.  The  Gospel  commands  men  to  hold  in  due 
respect  all  who  are  the  officers  of  the  govern- 
ment. Ver.  7. 

7.  The  Gospel  commands  as  a  motive  leading 
to  uprightness  in  all  relations,  universal  love. 
Ver.  10. 

Sermon  Outline. 

BY  REV.  JOHN  WILLIAMSON,  D.D. 

I,  The  Lesson  iii  General  Affirms : 

a.  It  is  the  Divine  order  that  the  Individual 
should  obey  the  state. 

b.  The  individual  readily  obeys  the  state  when  he 
has  learned  to  love  his  neighbor  as  himself. 

II.  Tfie  Lesson  in  Particular  Affirms : 

1.  a.  A  special  reason,  by  Implication,  for  this  au- 
thoritative exhortation  to  political  loyalty. 

b.  Contrary  to  early,  and  even  modern,  Christian 
suspicion,  Christ  is  not  a  civil  ruler. 
180 


c.  Civil  government  is  not  fortuitous  nor 
usurpation,  but  providential. 

d.  The  penalties  Inflicted  by  civil  government 
against  law-breakers  are  in  reality  dispensations  of 
Divine  providence. 

e.  The  tendencies  of  civil  administrations  are  sal- 
utary. 

/.  Righteousness  rejoices  in  peace  and  security 
under  any  flag. 

g.  Civil  government  has  the  Divine  right  to  inflict 
capital  punishment. 

h.  The  authority  of  civil  government  should  be 
obeyed,  not  through  fear  of  its  power  merely,  but  as 
a  positive  Christian  duty— one  way  to  obey  God. 

i.  Reverence,  too,  for  political  superiors,  such  by 
providential  appointment  and  continuance,  is  a 
golden  Christian  duty. 

2.  a.  It  is  unchristian  to  owe  more  than  a  single 
debt. 

b.  The  profound  philosophy  of  the  Christian  re- 
ligion :  one  cannot  love  without  serving  the  object 
of  his  affection. 

c.  Supreme  love  for  God,  and  for  one's  neighbor 
as  himself,  postulates  all  human  duty. 

d.  If  any  item  of  consciousness  is  perfectly  clear, 
it  is  the  extent  to  which  each  one  loves  himself ;  no 
one  is  the  least  in  doubt  as  to  the  quantity  and  value 
of  his  self-love.  It  hath  pleased  God  to  sanctify 
this  plain  and  positive  consciousness  as  the  criterion 
by  which  one  may  know  when  he  is  loving  his 
neighbor  sufficiently. 

6.  To  love  one's  neighbor  as  himself  is  imprac- 
ticable, because  unnatural,  until  by  the  enabling 
grace  of  God  one's  nature  is  entirely  transformed, 
renewed,  sanctified. 

III.  Lesson  S2tggestions : 

a.  Civil  authority  asserting  itself  in  revolutionary 
right  should  receive  a  Christian's  support. 

b.  No  human  government  has  the  right  to  com- 
mand what  the  law  of  God  has  forbidden. 

c.  When  civil  authority  directs  one  way,  as  in 
rare  Instances  it  has  done,  and  Divine  authority 
opposes,  "  men  ought  to  obey  God  rather  than  man," 
and  take  the  consequences— such  is  real  martyrdom. 

d.  Political  socialism  is  without  warrant,  or  even 
recognition,  in  the  administration  of  heaven. 


INTRODUCTION   TO   THE   LESSONS   OF   THE   THIRD   AND 
FOURTH   QUARTERS. 


I.  General  ViCAV  of  the  Period. 

The  lessens  of  the  Third  ami  Fourth  Qiiartors  re- 
late to  the  history  of  what  Is  known  as  "  the  (iolden 
Age  of  Israel,"  the  eighty  years  fi-oin  the  accession 
of  David  to  the  death  of  Solomon.  They  present  to 
us  the  remarkable  progress  in  the  Twelve  Tribes, 
by  which,  in  the  compass  of  a  siuKle  reipn,  the 
b<iundarles  of  Israel  were  extended  twenty  fold,  and 
an  empitv  founded  whlcli  rivaled  those  of  Assyria 
and  Babylon  in  power.  On  the  death  of  Saul,  the 
flrst  kinjr,  Israel  was  left  in  a  helpless,  divided, 
hopeless  condition.  The  Philistines,  not  content 
with  their  hereditary  jiossessions  along  the  coast 
plain,  had  climbed  the  niountaflis  and  made  them- 
selves masters  of  the  strongholds,  and  reduced  Is- 
rael to  a  state  of  subjection.  The  Twelve  Tribes 
were  disorganized,  for,  added  to  the  rivalry  of  Jir 
dah  and  Ephraim,  was  the  fact  of  two  kingdoms 
one  under  Abner,  Saii's  uncle,  the  general  and 
statesman  of  his  age,  who  had  set  up  Ishbosheth 
Saul's  son,  as  a  puppet-king  at  Mahanalm,  east  of 
the  Jordan ;  wliile  David  was  recognized  as  king  by 
the  tribe  of  Judah.  After  seven  years  of  civil  strife 
Ishboshetli's  tottering  throne  fell,  and  all  Israel  rec- 
ognized David  as  its  rightful  sovereign.  Atonce  be- 
gan an  era  of  conquest.  David's  (Irst  work  was  the 
subjugation  of  his  own  territory,  in  which  the  most 
Important  fi>rti-e.sses  were  garrisoned  by  the  Philis- 
tines, the  Canaanites,  and  the  Jebusites.  He  took  the 
height  of  Zion  from  the  Jebusites,  and  made  it  hiscap- 
Ital  under  the  new  name  of  Jerusalem.  Under  its 
■walls  he  twice  dlscomflted  the  Philistines,  and  then 
followed  uphis  victory  by  taklngGath,  their  capital. 
He  made  all  the  lowlands,  both  by  the  Mediterra- 
nejin  and  in  the  Jordan  valley,  submit  to  his  rule. 
He  conquered  the  lands  on  the  frontier— Moab, 
Amnion,  and  Syria— until  at  last  the  boundaries  of 
his  empire  reached  the  full  extent  of  the  promise 
to  Joshua  four  centuries  before,  "  from  the  river  of 
Egypt  even  unto  the  great  river,  the  river  Euphra- 
tes." This  great  kingdom  he  organized,  consoli- 
dated, and  transmitted  to  his  son  Solomon,  who 
reigned  over  it  In  peace  for  forty  years.  There 
were  shadows  to  the  bright  picture,  in  the  sins  of 
David  and  Solomon,  the  rivalries  in  the  court  and 
the  harem,  the  oppressions  of  the  people ;  yet  this 
was  undoubtedly  the  age  when  Israel  was  at  its  best 
estate,  both  with  regard  to  the  extent  of  its  domin- 
ion, the  organization  of  its  government,  the  purity 
of  Its  woi-ship,  and  the  religions  character  of  its 
people. 

II.  Literature  of  the  Epoch. 

The  age  of  David  and  Solomon  Wiw  a  period  of 
great  activity  in  Hebrew  literature.  The  order  of 
prophets  had  been  Instituted  by  Samuel  In  the  gen- 
eration preceding ;  and  to  thai  order  David  him- 
eell,  as  well  as  Uud  and  Nathan,  belonged.    The 


prophetji  were  not  only  inspired  teachers,  but  con- 
servaU)rs  of  the  litei-ature  already  written,  and  au- 
thors of  many  b<joks.  The  Law  of  Moses  now 
received  attention,  after  its  long  neglect  during 
the  period  of  the  Judges ;  was  arranged  Into  some- 
thing Iik<!  its  present  shape  from  earlier  documenU, 
and  began  to  be  the  subject  of  study.  The  books 
of  Samuel  were  probably  completed  from  the  writ- 
ings of  the  last  of  the  Judges ;  and  many  of  the 
Psalms  were  written  by  David,  partly  from  the 
breathing  of  his  poetic  nature  in  his  varied  circum- 
stances, partly  as  songs  for  the  services  of  the 
sanctuary  on  Zion  and  the  temple  on  Moriah.  The 
books  to  which  the  lessons  of  these  two  quarters 
belong  are  2  Satnuel,  1  Kings,  1  Chronicles,  Psalms, 
Proverbs,  and  Ecclesiastes. 

III.  The  Lessons. 

Having  taken  a  general  view,  let  us  notice  some 
of  the  most  important  events  of  the  history  as  con- 
tained in  the  lessons. 

1.  Connected  with  the  accession  and  earlier  por- 
tion of  David's  reign  are  Lessons  I,  II,  III,  IV,  of  the 
Third  Quarter.  In  these  we  see  David,  after  seven 
years  of  rule  over  Judah,  crowned  king  of  all  Is- 
rael, subjecting  his  dominion,  providing  for  the 
worship  of  God,  and  showing  kindness  to  the  fallen 
hou.se  of  Saul.  At  this  time  his  throne  was  at  its 
height  of  power  and  glory. 

2.  Suddenly  a  cloud  gathers  over  the  scene,  and 
in  Lessons  V,  VI,  VII,  VIII,  we  see  David  sinning 
and  suffering.  There  is  the  cry  of  penitence  for 
guilt  before  God ;  there  Is  the  sad  story  of  Absa- 
lom's wickedness  and  fate  ;  there  is  the  account  of 
the  pestilence  which  followed  the  attempt  to 
"  number  the  people."  These  lessons  show  us  the 
Siid  results  of  sin,  but,  with  these,  the  mercy  of  God. 

3.  The  last  four  lessons  of  the  Third  Quarter  are 
from  the  Psalms.  They  are  of  micertain  date,  but 
have  been  referred,  without  authority  of  Scripture, 
to  events  in  the  life  of  David,  by  whose  pen  most. 
If  not  all,  these  particular  psalms  were  written. 

4.  The  Urst  three  lessons  of  the  Fourth  Quarter 
belong  to  the  opening  of  Solomon's  reign  and  relate 
the  events  leading  to  and  connected  with  his  acces- 
sion, about  B.  C.  1015. 

5.  Then  follow  Lessons  IV,  V,  VI,  with  an  account 
of  the  great  work  of  Solomon's  reign,  the  building 
of  the  temple,  and  the  vi.sit  of  the  Queen  of  Sheba. 

C.  Lesson  VII,  Fourth  Quarter,  stands  alone  as 
the  record  of  Solomon's  sin,  the  shameful  fall  of 
one  who  enjoyed  rare  privilege  of  knowledge  and 
opi)orlunity. 

7.  The  last  five  les.sons  of  the  year  are  taken  from 
the  writings  of  Solomon,  the  Proverbs,  and  the 
Book  of  Ecclesiastes.  The  Proverbs  are  mainly  the 
•vork  of  Solomon  ;  but  the  opinions  of  critics  differ 
as  to  the  authorship  of  Ecclesiastes,  some  regarding 
it  as  the  work  of  a  later  writer. 

181 


July  6,  1884. 


LESSON  I. 


Third  Quaetee. 


THIRD    QUARTER. 

THREE    JMONTHS    TTITII    D^VID    .AJSX)    THE    FS^^^JLIvIS. 


B.  C.  1046.] 


LESSON  L 

David  King  over  all  Israel. — 2  Sam.  5.  1-12. 


[July  6. 


GOLDEN  TEXT.— I  have  found  David  my  servant,  with  my  holy  oil  have  I  anointed  him. 

—PSA.  89.  20. 

TiME.-B.  C,  1046. 

Places.— Hebron,  in  the  tribe  of  Judah,  and  Jerusalem. 

Introduction.— On  the  death  of  Saul  at  the  battle  of  Mount  Gilbo*,  B.  C.  1055,  the  tribe  of  Judah 
made  David  their  kins.  But  Abner,  Saul's  uncle,  a  man  of  great  statesmanship  and  vigor,  established 
himself  with  the  remnant  of  Saul's  family  at  Mahanaim,  on  the  east  of  the  Jordan,  and  there  set  up 
Ishbosheth,  Saul's  son,  as  nominal  king.  Gradually  the  tribes  gathered  around  him,  until  Anally  nearly 
all,  except  Judah,  recognized  his  authority.  War  arose  between  the  two  segments  of  the  kingdom,  re- 
sulting in  the  growing  power  of  David  and  the  decline  of  Abner's  influence.  At  length,  both  Abner  and 
Ishbosheth  were  murdered,  and  then  the  events  of  this  lesson  began.— J.  L.  H.  The  consummation  to 
which  events  in  God's  providence  had  been  leading  was  now  come.  Saul  and  Jonathan,  Abner  and 
Ishbosheth,  were  all  dead ;  there  was  no  one  of  the  house  of  Saul  capable  of  taking  the  lead ;  David  was 
already  head  of  a  very  large  portion  of  Israel ;  the  Philistines,  and  perhaps  the  remnant  of  the  Canaan- 
Ites,  were  restless  and  threatening ;  and  it  was  obviously  the  interest  of  the  Israelitish  nation  to  unite 
themselves  under  the  sovereignty  of  the  valiant  and  virtuous  son  of  Jesse,  their  former  deliverer,  and 
the  man  designated  by  the  word  of  God  as  their  captain  and  shepherd.  Accordingly  he  was  at  once 
anointed  king  over  all  Israel.— Bis^iop  Hervcy.  Nothing  could  be  more  propitious  than  the  dawTi  of  the 
new  reign.  All  the  tribes  were  Qnally  united  as  a  nation,  the  various  parties  among  them  reconciled, 
and  the  popular  desires  in  the  way  of  realization.  David  stood  before  all  as  king  by  their  own  choice, 
and  thus  the  principle  had  been  asserted  that  the  crown  of  Israel  was  no  mere  hereditary  appanage  of  a 
family,  but  the  gift  of  the  people  freely  assembled  to  him  who,  by  his  evident  fitness,  showed  that  he 
had  an  inner  and  higher  calling  to  assume  it.  Would  David  keep  to  his  coronation  oath?  Would  he  fulfill 
their  expectations  ?  They  did  not  need  to  wait  long  to  be  able  to  decide  respecting  this.  His  genius  and 
statesmanship  were  seen  in  his  first  step.— C.  Geikie. 


1  Then  '  came  all  the  tribes  of  Is'ra-el 
to  Da'vid  unto  He'bron,  and  spake,  say- 


IChrOD.  12.23. 


1.  Then — We  hold  that  David  was  not  rec- 
ognized as  king  by  all  Israel  immediately 
after  the  death  of  Ishbosheth.  The  connective 
then,  with  which  this  chapter  begins,  does  not 
always  imply  immediate  sequence,  (Exod.  2.  2,) 
but  may  pass  over  an  interval  of  years  whose 
history  it  was  not  the  purpose  of  the  writer  to 
record.  If  all  the  Israelites  were  confounded 
at  the  assassination  of  Abner,  (chap.  4.  1,) 
the  alarm  and  astonishment  were  not  likely  to 
grow  less  with  the  similar  death  of  Saul's  son, 
and  it  is  every  way  probable  that  several  years 
were  allowed  to  pass  before  all  the  tribes  agreed 
to  submit  to  David.  —  M.  S.  Terry.  All  the 
tribes  of  Israel — The  "  congregation  of  Israel," 
or  national  assembly,  composed  of  all  the  war- 
riors of  the  nation  above  the  age  of  twenty  who 
182 


ing,  Behold,  '  we  are  thy  bone  and  thy 
flesh. 


OGen.  29.  14. 


chose  to  come,  met  to  elect  David  king. — Cam- 
bridge Bible.  Hebron  {Friendship.) — An  an- 
cient town  of  Palestine,  about  twenty  miles 
south  of  Jerusalem,  and  the  same  distance  north 
of  Beensheba,  first  called  Kirjath-arba,  or  "city 
of  Arba,"  the  father  of  Anak.  Josh.  21.  11 ;  15. 
13,  14  ;  Judges  1.  10.  It  lies  about  three 
thousand  feet  above  the  level  of  the  sea, 
and  is  one  of  the  oldest  towns  in  the  world. 
The  town  has  many  spacious  houses  built  of 
stone,  and  numbers  about  ten  thousand  souls, 
including  five  hundred  Jews,  but  there  is  not  a 
single  Christian  family  there.  The  city  is  di- 
vided into  several  quarters,  in  one  of  wliich  is 
the  great  mosque,  a  massive  structure  about  two 
hundred  by  one  liundred  and  fiil:y  feet  on  the 
ground  and  nearly  fifty   feet  high,  with  two 


July  6,  1884. 


LESSON   I. 


2  Sam.  5.  1-12. 


2  Also  in  time  past,  when  Saul  was 
king  over  ns,  '  thou  wast  he  that  leddest 
out  and  broughtest  in  Is'm-el :  and  the 
Loud  said  to  thee,  Tiion  *  slialt  feed 
my  people  Is'ra-el,  and  thou  shalt  be  a 
captain  over  Is'ra-el. 


•  1  Smii.    W.    13.- 


Sjiin.  16.  1.  chnp.   1.  1;  Pm.  78.  71. 


mhiarets.  This  mosque  is  known  to  concetil 
tlie  noted  cave  of  Muolipelah,  the  buriul-place  of 
Abmliain,  Ismio,  an>l  Jacob,  and  their  wivesi 
except  Rachel.  The  mosque  is  closed  against 
visitors,  and  jfuarded  with  the  strictest  care  by 
tlie  Moslems.— 5cA(jjf.  And  spake  —  Three 
reiLsons,  arranged  in  the  order  of  their  impor- 
tance, are  given  for  electing  David  king  :  the  tie 
of  relationship,  his  proved  capacity  as  a  mili- 
tary leader,  the  Divine  choice.  The  first  and 
third  correspond  to  the  precept  of  Deut.  17.  15 ; 
with  tlio  second  compare  chap.  3.  17. — Cum- 
brulye  Bible.  Thy  bone  and  thy  flesh— Thy 
blood  relations,  for  we  are  all  descended  from 
Jacob,  our  common  father.  —  TeiTy.  So  all 
Israel  say  to  David ;  and  so,  as  Paul  teaches, 
the  Church  may  say  to  Christ,  (secEph.  5.  30,) 
"  for  we  are  ot  his  tlesh  and  of  his  bones,"  and, 
by  his  exaltation  to  the  heavenly  Jerusalem,  is 
made  king  over  all  true  Israelites,  and  is 
become  our  second  Adam  in  glory,  joining  to 
himself  a  universal  Eve  from  all  nations. — 
Wordsworth. 

2.  Thou  wast  he  that  leddest — David  pos- 
sessed the  first  and  indispensable  qualification 
for  the  throne,  namely,  that  of  being  an  Israel- 
ite, (Deut.  17.  15  ;)  of  his  military  talent  he  had 
furnished  ample  proof,  and  the  people's  de.sire 
for  his  a.ssumption  of  the  government  of  Israel 
was  further  increased  by  their  knowledge  of  the 
will  and  purpose  of  God,  as  declared  by  Sam- 
u<5l.  1  Sam.  It).  11-13.— .ff.  Jamieson.  The 
Ijord  said— This  prophecy,  like  that  of  chap. 
3.  18,  is  nowhere  else  reconled,  but  had  proba- 
bly been  uttered  by  one  of  tlie  prophets  of  that 
age.  —  Tei-ry.  Thou  shalt  feed  —  Literally, 
"  thou  shalt  shphii-d."'  Tliis  is  the  first  time  we 
find  a  governor  described  in  Scripture  as  pastor 
of  the  people;  afterward  the  name  is  much  ased 
by  the  prophets,  particularly  Ezekiel  (34.  23,) 
and  many  other  places.  Whence  our  Lord 
Christ  is  called  "  the  Good  Shepherd,"  and 
"  tlie  Great  Shepherd." — Erdmann. 

He  that  is  faithful  in  a  little  desenes  to  be  in- 
trusted with  more.  Former  good  offices  done  for 
us  should  be  gratefully  remembered  by  us  when 
there  Is  occasion. — 3/.  Ilinm. 

3.  All  the  elders  of  Israel — From  vcr.-e  1, 


3  So  '  all  the  elders  of  Is'ra-el  came  to 
tlie  king  to  He'bron;  •  and  king  Da'- 
vid  made  a  league  witli  them  in  He'bron 
'before  the  Lokd:  and  they  anointed 
Da'vid  king  over  Is'ra-el. 

4  Da'vid  was  thirty  years  old  when  he 


11.  3. — •  8  King.  11.  17.— ''JiidK.  11.11;  I  Sum.  S3. 18. 


and  1  Chron.  12.  23-40,  it  is  evident  that  a  gen- 
'  eral  assembly  of  the  nation,  and  not  merely  a 
I  few  delegates,  met  at  Hebron ;  here  the  elders 
are  particularly  specified  becau.se  they  acted  as 
the  representatives  of  the  people  in  negotiating 
with  David.  Made  a  league — This  "  league  " 
was  probably  a  solemn  contract  in  which  the 
king  on  tlie  one  hand  engaged  to  rule  according 
to  the  laws,  and  the  people  on  the  other  hand 
promised  him  their  allegiance.  Some  kind  of 
a  charter,  defining  the  king's  rights,  was  in  ex- 
istence, (1  Sam.  10,  25;)  and  later  on  we  find 
the  people  demanding  some  limitation  of  these 
rights.  1  Kings  12.  3,  If.  The  Israelite  mon- 
archy was  not  an  absolute  and  irresponsible  dnn- 
l>oii»m.—Cainl)rid(/e  Bible.  Before  the  Lord 
— By  a  solemn  appeal  to  Jehovah  as  witness  of 
the  vows  they  all  took  upon  themselves.  This 
whole  transaction  was  done  as  if  all  realized  that 
they  were  in  the  very  presence  of  Jehovah. — 
Terry.  Abiathar  and  Zadok,  the  priests,  were 
both  with  David,  and  the  tiibernacle  and  altar 
may  have  been  at  Hebron,  though  the  ark  was 
at  Kirjath-jearim. — Bishop  Jhrcoj.  Anointed 
David  king — David  had  already  been  anointed 
by  Samuel.  1  Sam.  16.  13.  But  just  as  Saul 
was  first  secretly  anointed  by  Samuel,  (1  Sam. 
10.  1,)  and  afterward  made  king  by  all  the  peo- 
ple at  Gilgal,  (chap.  11.  14,  15,)  so  it  was  with 
David.  His  first  anointing  indicated  God's  se- 
cret purpose,  his  second  the  accomplishment  of 
tliat  purpose.  The  interval  between  the  anoint- 
ing of  the  Lord  Jesus  as  the  Christ  of  God,  and 
his  taking  to  himself  his  kingdom  and  glory, 
seem  to  be  thus  typified.  David  was  anointed 
again  king  over  Israel.  Chap.  a.  3. — Biiihop 
Jkrvey.  The  Book  of  Chronicles  contains  fur- 
ther interesting  details  about  this  assembly  at 
Hebron.  1  Chron.  12.  23-40.  The  numbers  of 
fighting  men  sent  by  each  tribe  are  preserved, 
amounting  to  a  total  of  nearly  350,000.  Stress  is 
laid  on  the  unanimity  of  feeling,  and  the  gen- 
end  rejoicing  with  which  David's  anointing  was 
celebrated  in  a  three  days'  festival. — Cambridgt 
Bible. 

4.  Thirty  years  old — The  prime  of  life  ;  the 
age  at  which  the  Levittjs  entered  upon  their 
duties,  (Num.  4.  3 ;)  at  which  young  men  com* 
188 


2  Sam.  5.  1-12. 


LESSON   I. 


Third  Quarter. 


began  to  reign;  ^and   he  reigned  forty 
years. 

5  In  He'bron  lie  reigned  over  Ju'dah 
*  seven  years  and  six  months ;  and  in 
Je-ru'sa  lem  he  reigned  thirty  and  three 
years  over  all  Is'ra-el  and  Ju'dah. 

6  And  the  king  and  his  men  went  '"  to 
Je-ru'sa-lem  iiuto  ''  the   Jeb'u-sites,    the 


»Judg.  1.  21. 


menced  to  take  part  in  public  business  in  Greece  ; 
at  which  Joseph  was  made  ruler  over  Egypt, 
(Gen.  41.  46;)  at  which  Jesus  Christ  was 
"anointed  with  the  Holy  Ghost"  in  his  bap- 
tism, and  began  his  public  ministry.  Lulie  3.  23. 
— Cambridge  Bible.  If  David  was  twenty  years 
old  at  the  time  he  slew  Goliath,  four  years  in 
Saul's  service,  four  years  of  wandering  from 
place  to  place,  one  year  and  four  months  in 
the  country  of  the  Philistines,  a  few  months 
after  Saul's  death  would  make  up  the  ten  years 
necessarv  to  bring  him  to  the  age  of  thirty. — 
£ishop  Ikrvey. 

6.  The  king — David,  now  ruler  over  all  the 
tribes.  His  men — The  soldiers,  many  of  whom 
had  followed  David  through  all  his  years  of 
exile.  To  Jerusalem — Political,  civil,  and  mil- 
itary considerations  jiointed  to  Jerusalem  as  the 
most  suitable  capital  for  the  united  kingdom, 
(a)  Its  position  within  the  territory  of  Benjamin, 
yet  close  upon  the  borders  of  Judah,  (or,  as 
some  think,  and  as  may  be  indicated  by  the  pas- 
sage quoted  above,  partly  in  one  tribe,  partly  in 
the  othur,)  was  excellently  adapted  for  binding 
together  the  two  royal  tribes,  and  conciliating 
the  good-will  of  Benjamin  without  alienating 
Judah.  (b)  Its  situation  was  virtually  central 
not  only  with  regard  to  these  two  great  tribes, 
but  for  the  whole  land.  "  It  was  on  the  ridge 
of  the  backbone  of  liills  which  extended  through 
the  whole  country  from  the  desert  to  the  plain 
of  Esdraelon.  Every  traveler  who  has  trod  the 
central  route  of  Palestine  from  north  to  south 
must  have  passed  through  the  table-land  of  Je- 
rusalem."— Stanley's  "  Sinai  and  Palestine,"  p. 
176.  (cj  As  a  military  post  it  was  unrivaled. 
It  stood  on  a  rocky  plateau,  surrounded  on  tliree 
si  les  l>y  deep  ravines  forming  a  natural  fortress 
of  almost  impregnable  strength.  —  Cambridge 
Bible.  The  Jebusites — An  ancient  tribe  de- 
scended from  Canaan,  .son  of  Ham,  (Gen.  10.  Ifi,) 
who  from  the  days  of  Abraliam  liad  been  well- 
known  hihabitanU  of  the  land.  They  were  a 
most  hardy  and  warlike  tribe,  as  is  shown  from 
their  ability  to  maintain  their  ancient  position  in 
Central   Palestine  so   long.  —  Terry.      'Whicli 


inhabitants  of  the  land ;  which  spake 
unto  Da'vid,  saying.  Except  thou  tak« 
away  the  blind  and  tlie  lame,  thou 
shalt  not  come  in  hither:  "thinking, 
Da'vid  cannot  come  in  hither. 

7  Nevertiieless  Da'vid  took  the  strong 
hold  of  Zi'on  :  the  same  i&  the  city  of 
Da'vid. 


•  Josh.  15.  63  ;  Jiid». 


spake  unto  David — Having  first  proposed  its 
peaceable  surrender,  perhaps  in  return  for  pay- 
ment of  money,  he  received  only  an  insultin^^ 
refusal.— C  Geikie.  The  blind  and  the  lame 
— The  passage  should  be  rendered  thus:  '■'•and 
(the  Jebusite)  sfake  to  David,  saying,  Thon 
shalt  iiot  come  hither,  but  the  blind  arod  the  lame 
shall  keep  thee  of,"  that  is,  so  far  shalt  thou  be 
from  taking  the  stronghold  from  us  that  tha 
lame  and  the  blind  shall  suffice  to  defend  the 
place. — Bishop  Hervey.  To  understand  the  full 
meaning  and  force  of  this  insulting  taunt,  it  ia 
neccssaiy  to  bear  in  mind  the  depth  and  steep- 
ness of  the  valley  of  Gihon,  and  the  lofty  walls 
of  the  ancient  Canaanitish  fortress.—^.  Jamie- 
son.  Thinking— Hebrew,  Saying.  This  word 
either  explains  the  purport  of  the  saying  of  the 
Jebusites,  just  recorded,  or,  which  is  simpler, 
uidicates  the  words  with  which  the  blind  and 
the  lame  accompany  their  resistance,  '■^  David 
shall  not  come  here.''''  —  Bishop  Hervey.  The 
The  enemies  of  God's  people  are  often  very  con- 
fident of  their  own  strength,  and  most  secure 
when  their  day  to  fall  draws  nigh. — M.  Henry. 

7.  Nevertheless — Overcoming  the  precipi- 
tous cliflfs  and  the  battlements  above  them 
guarded  by  the  Jebusites.  Stronghold  of 
Zion — This  was  probably  the  height  between 
the  valley  of  Tyropceon  on  the  west,  and  Hin- 
nom  on  the  south.  It  stands  above  the  level  of 
the  temple  mountain,  Moriah,  and  contains  the 
so-called  tomb  of  David.  City  of  David— So 
named  because  it  was  first  tlie  conquest,  then 
the  residence,  and  finally  the  tomb,  of  the  gr«at 
chieftain  and  king.  The  natural  features  of  the 
site  of  Jerusalem  are  briefly  as  follows:  The 
plateau  on  which  the  city  stands  is  inclosed 
on  three  sides  by  deep  ravines,  on  the  east  by 
the  Valley  of  the  Kidron,  dividing  the  Temple 
Mount  from  the  Mount  of  Olives ;  on  the  west 
and  south  by  the  Valley  of  Hinnoin.  It  was, 
originally  divided  by  another  valley,  called  by 
Joseph  us  the  Tyropceon  Valley,  now  in  great 
part  filled  up  with  debris,  which  extended 
northward  from  a  point  near  the  junction  of  the 
Valley  of  Hinnoin,  with  the  Kidron,  and  sep- 


JERUSALEM 

(fruin  the  OrJnane©  SurTej) 
Scale    EnullHh  Yards 


^..X% 


'9 


)  K  -'W' 


135 


2  Sam.  5.  1-12. 


LESSON  I. 


Third  Quarter. 


8  And  Da'vid  said  on  that  day,  Who- 
soever getteth  up  to  the  gutter,  and 
smiteth  the  Jeb'u-sites,  and  the  lame 
and  the  blind,  that  are  hated  of  Da'vid's 
soul,  "  he  shall  he  chief  and  captain. 
'  Wherefore   they  said,    The  blind    and 


J  Or,  Because  they  bad  said,  even  the  blind 


arated  into  two  branches,  one  running  west  the 
other  north-west.  "  The  ancient  site  thus  con- 
sisted of  three  principal  hills,  to  east,  north- 
west, and  south-west  separated  by  deep  val- 
leys."—  Cambridge  Bible.  According  to  an  un- 
contradicted tradition  of  centuries  past,  the 
stronghold  of  Zion  occupied  the  south-western 
hill  of  the  modern  city,  which  overhangs  the 
deep  valley  of  Hinnoni.  This  valley  guarded 
it  on  the  west  and  south,  while  its  northern  and 
eastern  defense  was  the  Tyropceon  Valley.  — 
J/.  S.  Terry. 

8.  David  said  —  In  order  to  encourage  his 
followers  to  boldness  in  the  difficult  attack  by 
storm  upon  the  fortress.  Gettetli  up  to  the 
gutter— Literally,  "  to  the  water- spouts."  Prob- 
ably a  term  then  well  understood,  referring  to 
the  summit  of  the  walls  above  the  precipice. 
Dr.  Terry's  note  is  as  follows:  The  whole 
verse  is  obscure,  and  appears  to  be  an  abridged 
and  broken  transcription  from  a  fuller  docu- 
ment. Our  translators  have  attempted  to  amend 
the  passage  by  comparison  with  its  parallel  in 
1  Chron.  11.  6.  The  word  here  rendered  gut- 
ter is  rendered  water-spout  in  Psa.  42.  7.  Ge- 
senius  and  Keil  render  it  cataract.  According 
to  Fiirst,  it  means  a  hollow  passage,  a  water 
oonduit.  Adopting  the  last  signification,  we 
refer  it  to  the  deep  hollow  beneath  the  citadel 
and  translate  thus :  Every  one  smiting  a  Jebn- 
eite,  let  him  thrust  (him)  into  tliegiilf,  (beneath,) 
both  the  lame  and  the  blind,  (who)  hatred  the 
soul  of  David. — 31.  S.  Terry.  He  shall  be 
chief— Promising  the  great  reward  of  the  chief 
command  of  his  forces  to  him  who  should 
take  it.  a  storming  party  clambered  up  the 
precipice,  overpowered  the  defenders  above  in 
spite  of  all  opposition ;  Joab,  the  man  whom 
of  all  others  David  would  have  kept  back, 
winning  the  honors  of  the  attack. —  C.  Geikie. 
The  sense  is  complete  (as  Bishop  Patrick  has 
observed)  without  the  addition  of  the  words  in 
the  Autliorized  Version,  "  he  shall  be  chief 
and  captain,"  which  are  indeed  true,  being 
found  in  1  Chron.  11.  6,  but  ought  not  to  be 
inserted  here.  —  Wordsworth.  Ewald  translates 
the  passage  metrically,  thus : 


the    lame    shall     not     come    into    the 
house. 

9  So  Da'vid  dwelt  in  the  fort,  and 
called  it,  The  city  of  Da'vid  :  and  Da'vid 
built  round  about  "from  Mil'lo  and 
inward. 


and  the  lame,  He  shall 


Kinga 


Whoso  shall  conquer  the  Jebusite, 
Let  him  liurl  down  from  the  cliff 
The  lame  and  the  blind  together, 
Hated  of  David's  soul. 

"WTierefore  they  said— Instead  of  saying,  We 
wont  have  any  disagreeable  people  in  the  house, 
they  said.  The  blind  and  the  lame,  etc.  This 
proverbial  use  of  David's  words  is  an  instance 
of  the  affection  of  the  people  for  David,  and  is 
recorded  as  such. — Bishop  Herveij.  Into  the 
house — Some  (Bunsen,  Thenius,)  understand 
by  this  the  temple,  and  assume  (with  reference  to 
Acts  3.  2 ;  John  9.  1  ;  8.  59)  an  old  law,  foi^ 
bidding  the  blind  and  the  lame  to  enter  the 
temple,  which  law  the  naiTator  derives  from 
this  incident. — Erdmann. 

9.  The  fort— The  same  word  in  the  Hebrew 
as  that  rendered  stronghold.  Ver.  Y.  David 
built  round  about — Probably  meaning  built 
his  own  house,  and  other  houses  and  streets,  all, 
in  short,  that  caused  it  to  be  called  the  city  of 
David,  which  it  would  not  have  been  called  if 
it  had  not  been  inhabited.  —  Bishop  Hervey. 
From  Millo  —  Millo  was  a  fortress  or  ram- 
part of  ancient  Zion,  apparently  so-called  from 
having  been  filled  in  with  earth  and  stones. 
The  article  connected  with  the  Hebrew  word 
serves  to  designate  it  as  some  well-known  foit- 
ress,  and  it  was  evidently  a  noted  stronghold 
before  the  city  was  occupied  by  David.  It  was 
afterward  built  up  again  and  strengthened  by 
Solomon,  (1  Kings  9.  15,  24;  11.  27,)  and  later 
still  by  Hezekiah.  2  Chron.  32.  5.  It  seems  to 
have  been  situated  on  the  northern  side  of  Zion, 
where  the  natural  defenses  were  less  strong 
than  on  the  other  sides  ;  and  from  it,  as  a  bul- 
wark, David  built  all  round  the  northern  side 
a  strong  wall,  and  fortified  it  inward  toward 
the  south,  so  as  to  make  it  more  secure  against 
assault  than  it  had  ever  been  before. — M.  S. 
Terry.  And  inward— Within  or  under  the 
protection  of  the  Millo,  which  was  the  outer- 
most defense  of  the  city.  What  became  of  the 
inhabitants  we  are  not  told.  But  apparently 
they  were  in  great  part  left  undisturbed.  A 
powerful  Jebusite  chief,  probably  the  king, 
with  his  four  sons,  lived   on  property  of  his 


July  6,  1884. 


LESSON  I. 


Sam.  5.  1-12. 


10  And  Da'viil  'went  on,  and  grew 
great,  and  the  Loui>  God  of  hosts  wan 
■with  him. 

11  And      'Mli'ram     king     of     Tyre 


I  goiDg  mid  growing. '«  1  Klngi  S.  8; 


own  uiiiiiuiliatuly  outside  tlie  walls. — Z>eaii  Stan- 


sent  messengers  to  Da'vid,  and  ce- 
dar trees,  and  carpeniers,  and  i^uia- 
sons:  and  they  built  Da'vid  an 
house. 


( Hewrn  of  th«  ttone  of  the  wall. 


(1  Kings  5.lO,Kqq.;    2  C'liion.  2.  2,  sqq.,)  and 
titled  out  a  uicTcautile  fleet  iu  coujunctiou  with 


The  Cattle  of  Darld. 


10.  David  went  on,  and  grew— The  mar- 
ginal reading  of  this  text  is  remarkable  :  and 
"  David  went  going  and  growing."  Some  peo- 
ple go  who  do  not  grow  ;  and  some  are  grow- 
ing who  are  not  going  on.  Some  have  both 
these  with  whom  God  is  not.  But  all  meet  in 
David.  In  him  we  see  activity,  increa.'se,  and 
heavenly  benediction. — J.  C.  Gray.  The  Lord 
God  of  hosts— A  title  of  the  Almighty  e-Xjiress- 
ive  of  his  command  over  "  the  armies  "  of  tlie 
created  universe.  "Was  with  him— Oiwerve  (1) 
how  this  is  referred  to  the  highest  source,  not 
merely  to  God's  as.sistance,  but  to  the  fact  that 
God  was  with  him,  and  (2)  how  God  is  in  this 
connection  called  the  God  ofTwsts. — Erdmann. 

11.  And— It  is  probuhlc  that  the  historian  to 
.some  extent  forsakes  chronological  onlor,  and 
places  the  account  of  David's  palace-building 
and  of  his  family  here  by  anticipation  in  proof 
of  the  statement  of  verse  10. — Cambridge  Bihle. 
Hiram— (//iVom  in  1  Kings^S.  12;  Iluram  in  the 
Chronicles.)  King  of  Tyre,  was  not  only  an  ally 
of  David,  but  of  his  son  Salomon  also.  lie  sent 
to  the  latter  cedar-wood  and  builders  for  the 
erection  of  the  temple  and  of  his  own  palace, 


him,  (1  Kings  9.  27, 28 ;  2  Chron.  9. 10,)  in  return 
for  which  Solomon  not  only  sent  him  an  annual 
supply  of  com,  oil,  and  wine,  (1  Kings  .5.  11 ; 
2  Chron.  2.  10,)  but  when  all  the  buildings  were 
finished,  twenty  years  after  the  erection  of  the 
temple,  he  made  over  to  him  twenty  of  the 
towns  of  Galilee.  1  Kings  9.  10,  sqq. — Keil  and 
Dditzsch.  Tyre — One  of  tlie  two  great  cities  of 
riienioia,  celebrated  for  its  commerce,  its  me- 
chanical skill,  and  its  wealth.  Three  causes  co- 
operated to  bring  Phenicia  into  close  and  friendly 
relation  with  Israel :  (a)  The  contiguity  of  the 
countries,  and  the  short  distance  between  their 
capitals.  From  Tyre  to  Jerusalem  by  land  was 
scarcely  more  than  one  hundred  miles,  so  that 
intercourse  was  ea.sy.  (ii  Similarity  of  lan- 
guage. Phenician  so  closely  resembles  Hebrew 
that  it  must  have  been  readily  intelligible  to  the 
Israelites,  (c)  Tyre  depended  upon  Palestine 
for  its  supplies  of  wheat  and  oil,  and  in  return 
sent  to  Jerusalem  its  articles  of  commerce,  and 
provided  skilled  workmen  for  the  buildings 
erected  by  David  and  Solomon.  —  Cambridge 
JiihU.  Sent  messengers  —  Tlie  news  of  the 
capture  of  the  city  of  the  Jebusites  had  doubt- 
137 


2  Sam.  5.  1-12. 


LESSON   L 


Third  Quakteb. 


12  And   Da'vid    perceived    that    the 
Lord  had  establish  liim  king  over  Is'ra- 


less  readied  Tyre,  and  created  a  great  impres- 
sion of  David's  power. — Bishop  Herveij.  Cedar 
trees — Felled,  no  doubt,  in  the  forests  of  Leba- 
non, and  brought  by  sea  to  Joppa.  The  cedar 
•was  the  prince  of  trees,  (Psa.  104. 16,)  the  emblem 
of  strength  and  stature  and  grandeur.  Psa.  92. 12  ; 
Amos  2.  9 ;  Ezek.  31.  3.  Its  timber  was  highly 
prized  for  building  on  account  of  its  durability. 
Otlier  species  of  pine  besides  the  well-known  ce- 
dar of  Lebanon  were  probably  included  under 
the  general  term  eedai:  Carpenters  and  ma- 
sons —  The  influx  of  Tyrian  architects  and 
mechanics  affords  a  clear  evidence  of  the  low 
state  to  whicli,  through  the  disorders  of  long- 
continued  war,  tlie  better  class  of  artisans  had 
declined  in  Israel. — li.  Jamieson.  They  built 
David,  a  house — Psa.  30,  which  is  entitled  "A 
Song  at  the  Dedication  of  the  House,"  may  pos- 
sibly have  been  written  to  celebrate  tlie  comple- 
tion of  this  palace.  If  so,  David  liad  just 
recovered  from  a  severe  illness  concerning  which 
history  is  silent. — Cambridge  Bible. 

Many  have  excelled  In  arts  and  sciences  who 
were  strangers  to  the  covenants  of  promise,  yet 
David's  Louse  was  never  the  worse  nor  the  less 
fit  to  be  dedicated  to  God  for  Its  being  built  by 
the  sons  of  the  stranger ;  it  is  prophesied  of  the 
Gospel  Church.- 3f.  Henry. 

12.  David  perceived — He  was  convinced  by 
the  signal  providences  attending  his  own  person- 
al history,  and  the  strength  and  honor  of  his 
kingdom,  that  his  prosperity  was  of  the  Lord. 
How  strong  is  he  whose  growing  greatness  is 
enhanced  by  the  consciousness  of  Jehovah's  fa- 
vor!— J/.  S.  Terry.  That  the  Lord  had  es- 
tablished him — The  strength  and  liveliness  of 
his  conviction  arose  from  the  number  of  con- 
spiring accidents,  often  seemingly  cross  acci- 
dents, which  had  led  him  into  so  new  and  dan- 
gerous a  position.  It  was  the  successiveness, 
the  continuity,  of  the  steps  in  his  history,  which 
assured  him  that  God's  hand  had  been  directing 
the  whole  of  it. — F.  D.  Maurice.  For  his  peo- 
ple Israel's  sake— David's  ways  were  not  al- 
ways right,  yet  for  IsraeVs  sal-e,  and  for  his  own 
great  name's  sake,  Jehovah  blessed  him.  Mar- 
velous was  God's  favor  and  regard  for  his  chosen 
people. — M.  S.  Terry. 

Authorities  to  be  Consulted. 

Geikie's  Hours  with  the  Bible,  vol.  3,  chap. 

viii.     Maurice's  Prophets  and  Kings,  lecture  4. 

Milman's  History  of  the  Jews,  vol.  i,  book  7. 

188 


el,  and  that  he  had  exalted  his  kingdom 
"  for  his  people  Is'ra-el's  sake. 


Kitto's  Daily  Bible  Illustrations,  36th  week,  Fri- 
day. Stanley's  History  of  the  Jewish  Church, 
vol.  ii,  lecture  33.  Freeman's  Manners  and 
Customs,  250.  Bible  Educator,  iii,  129 ;  iv,  287, 
288.  David  the  King,  by  Dr.  Wm.  M.  Taylor; 
also  by  Eev.  C.  E.  Knox,  On  the  City  of  Jeru- 
salem. See  Stanley's  Sinai  and  Palestine,  chap, 
iii.  Barclay's  City  of  the  Great  King.  Eobm- 
son's  Researches.  Eidgaway's  The  Lord's  Land, 
etc.  Foster's  Cyclopedia  of  Illustrations,  [num- 
bers marked  with  a  star  refer  to  poetical  quota- 
tions,] ver.  3:  *3302;  10:  631,  2711;  12:  7734. 

Practical  Thoughts. 
HOW  god's  leaders  win  success. 

1.  God's  leaders  win  success  by  patiently 
waiting,  leaving,  as  David  did,  the  results  of  his 
life  in  the  hands  of  God.  Ver.  1. 

2.  God's  leaders  win  success  by  the  promises 
of  God  made  to  them  and  realized  in  them. 
Ver.  2. 

3.  God's  leaders  win  success  by  the  evident 
tokens  of  capacity  and  ability  which  they  show. 
Ver.  2. 

4.  God's  leaders  win  success  by  a  spirit  of 
friendliness,  willing  to  make  sacrifices  of  per- 
sonal power  for  the  general  good.  Ver.  3. 

5.  God's  leaders  win  success  by  their  fore- 
sight in  plan  and  their  energy  in  execution  of 
great  entei-prises.  Vers.  6-8. 

6.  God's  leaders  win  success  by  God's  help, 
on  which  they  rely,  Ver.  10. 

7.  God's  leaders  win  success  through  the  in- 
sight of  faith,  perceiving  God's  hand  in  their 
lives.  Ver.  12. 

Sermon  Outlina. 
KEV.  A.  N.  CRAFT,  D.D. 

hitroductinn.  Human  history  is  not  a  storm 
which  no  hand  guides.  God  cannot,  consistently 
with  man's  moral  freedom,  prevent  the  existence  of 
sin,  but  he  can  and  does  so  overrule  the  moral  con- 
flicts of  the  world  that  evil  will  be  driven  back  to 
its  narrowest  possible  limits. 

1.  A  fallible  man  may  be  used  as  an  instrument 
for  working  out  the  plans  of  an  infallible  Provi- 
dence. A  sinner  must  be  chosen  out  of  a  race  of 
sinners  whose  subsequent  life  will  not  be  stainless. 
The  Bible  presents  only  one  model  life. 

3.  Providence  selects  the  right  man  for  the  right 
place.  When  Abel  falls  Enoch  arises.  Noah,  Abra- 
ham, and  Moses  were  brought  forth  by  Providence 
just  at  the  time  when  crises  in  history  demanded 
them.    Who  better  than  Joshua  after  Moses,  than 


July  6,  1884. 


LESSON  I. 


2  Sam.  5.  1-12. 


Bamson  and  Samuel  In  the  period  of  the  Judges, 
than  David  after  Saul  ?  One  whom  God  has  chosen 
for  a  work,  like  Saul,  may  prove  false  U)  his  trust, 
but  God  has  yet  another  servant  to  take  his  place. 
Luther  possessed  a  natural  temperament  which 
adapted  him  to  hurl  back  the  anathemas  of  the 
Pope.  David  possessed  courage,  warmth  of  emo- 
tion, depth  of  spiritual  Insi^fht,  and  other  qualities, 
trained  by  severe  discipline,  which  made  him 
adapted  to  the  work  U)  which  (;od  called  him. 
There  must  be  an  aJapuitlon  between  a  man  and 
his  work.  It  Is  a  misfortune,  to  which  the  reading 
public  has  to  submit  too  frequently  in  these  days, 
that  newspaper  editors  whose  natural  qualillcations 
and  previous  discipline  prepare  them  to  serve  as 
news-gatherers,  and  to  discuss  politlcjil  issues,  drop 
Into  theology,  and,  at  a  moment's  notice,  on  weighty 
biblical  themes  which  require  previous  preparation 
of  thought  and  prayerful  Investigation,  will  write 
editorials  with  a  flying  lead-pencil  while  the  press 
is  waiting  and  the  printers  are  calling  for  more 
copy. 

But  natural  qualiflcatlons  and  personal  effort 
alone  are  not  sufflcient  for  a  great  and  successful 
career.  A  great  crisis  must  come,  and  at  the  right 
time.    If  David  had  been  born  earlier  or  later  we 


would  not  have  had  David's  career,  but  In  a  hum- 
bler lot  he  would  have  been  David  still.  There  are 
more  kings  than  conspicuous  thrones.  But  those 
who  live  In  obscurity  because  no  great  crisis  has 
willed  them  forth  can  llnd  employment  for  all  their 
powers  In  the  common  walks  of  life.  To  rear  a 
wayward  boy  for  heaven  is  not  less  dilllcult  than  to 
lead  an  army. 

Providential  oversight  of  human  affairs  Is  not 
confined  to  conspicuous  events,  because  the  great 
events  are  built  upon  the  smaller  ones  in  which  we 
all  take  part. 

3.  An  Analog]/.  Analogies  are  grounded  on  the 
nature  of  God,  whose  unity  of  nature  must  be  re- 
flected in  a  corresponding  unity  In  the  methods  of 
his  providence.  We,  like  David,  were  sought  out 
by  the  blood,  and  anointed  with  his  holy  oil,  while 
yet  in  early  youth.  At  flrst  we  were  called  upon  to 
do  but  little  more  than  to  make  music  for  those  who 
had  "an  evil  spirit."  Afterward  we  fought  with 
sins  as  with  Philistines,  and  were  pursued  by  spir- 
itual foes  within  the  borders  of  Zion  as  by  Saul. 
Though  we  are  kings  we  have  a  long  conflict  before 
us  before  we  gain  our  crowns.  They  who  reign 
with  Clirist  are  warrior  kings  who  have  fought  the 
good  light  of  faith. 


B.C.  1042.] 


LESSON  II. 

The  Ark  is  the  Housk. — 2  Sam.  6.  1-12. 


[July  13. 


GOLDEN  TEXT.— He  blesseth  the  habitation  of  the  just.— Prov.  3.  33. 

TIME.— B.  C.  1042. 

Places.— Jerusalem  and  Baale,  or  Klrjath-jearim,  In  the  tribe  of  Judah. 

CON.VECTING  Li.NK.— War  With  the  PhiUstines.  2  Sam.  5.  17-25. 

iNTRODCCTio.N.— Having  smitten  his  enemies  and  fortified  Mount  Zion,  and  having  for  a  time  rest 
from  war,  David  most  judiciously  took  measures  to  make  the  ciipital  of  his  kingdom  the  central  place  of 
worship  for  all  the  tribes.  He  doubtless  knew  Jehovah's  promise  to  choose  out  of  all  the  tribes  a  place 
to  put  his  name,  (Deut.  12.  5,  11,)  and  the  signal  providences  that  had  given  him  pos.session  of  Zion  con- 
vinced him  that  this  was  the  chosen  city.  It  was  manifestly  important,  therefore,  that  the  ark  of  the 
covenant,  the  most  sacred  of  all  the  shrines  of  the  sanctuary,  be  brought  with  appropriate  ceremonie9 
from  Its  obscurity  in  Klrjath-jearim,  and  placed  in  the  city  of  the  king.  The  parallel  account  of  this 
event  In  1  Chron.  13,  15,  and  16,  Is  more  elaborately  drawn.  For  this  grand  occasion  David  probably 
composed  Psalm  24.— .V.  S.  TriTy.  But  why  did  he  not  also  bring  the  tabernacle  into  Jerusalem,  and 
place  the  ark  in  it?  The  reason  is  perhaps  to  be  found  In  the  double  high-priesthood  which  had  arisen 
during  the  latter  years  of  Saul's  reign.  Ablathar  offlciated  in  David's  camp;  Zadok,  It  would  seem, 
ministered  at  Glbeon,  whither  the  tabernacle  was  removed,  in  all  probability,  after  Saul's  massacre  of  the 
priests  at  Nob,  For  the  present  David  may  have  found  it  wisest  to  recognize  the  two  priests  as  of  e<iual 
authority,  and  to  acquiesce  In  the  separation  of  the  tabernacle  and  the  ark,  allowing  Zadok  to  continue 
the  sacrificial  ser^•ice  at  GiiK'on,  (1  Chron.  10.  40,)  while  he  established  another  service  in  Jerusalem  be- 
fore the  ark.  1  Chron.  16.  37— Cambridge  Bible. 


1  Afiain,Da'vid  rrathered  toorctlier  ail  the 


1.  Again — "  Again  "  refers  either  to  the  as- 
sembly convened  for  David's  coronation,  (chap. 
6.  1-3,)  or  to  the  muster  for  tlic  Phihstine  war 
recorded  in  the  verses  ininiedmtely  preceding. 
Chap.  5,  11-25.— Caiiiindye  Bible.    Gathered 


cliosen  men  of  Ts'ra-el,  thirty  thousand. 


together— The  object  of  this  second  assembly 
was  to  commence  a  national  movement  for  es- 
tablishing the  ark  in  Jerusalem,  after  it  had 
continued  nearly  fifty  years  in  the  house  of 
Abinadab.  See  1  Chron.  13.  1-5. — R.  Jamieson. 
189 


2  Sam.  6.  1-12. 


LESSON  II. 


Third  Quaktee. 


2  And  *  Da'vid  arose,  and  went  with 
all  the  people  that  were  with  him  from 
«Ba'a-le  of    Ju'dah,   to   bring  up    from 


An  the  chosen  men — According  to  1  Chron. 
13.  1-5,  David  took  counsel  in  this  matter  with 
all  the  chief  men,  and  then  "  gathered  all  Isra- 
el together  from  Shihor  of  Egypt,  even  unto  the 
entering  of  Hemath."  The  expression  all  Israel 
often  stands  for  the  representatives  or  chosen 
men  from  all  the  tribes,  who  in  the  present 
instance  nunibered  thirty  thousand.  —  M.  S. 
Terry.  David  associates  the  priests  and  the 
Levites  and  people  throughout  all  Israel  with 
liimself  in  this  work  of  religious  joy  and  exulta- 
tion. The  universal  Church  of  Christ  partakes 
■with  the  divine  David  in  the  glory  of  his  as- 
cension into  the  heavenly  Zion.  Eph.  2.  6.— 
W(yrdsworth. 

Our  divine  David  himself  is  gone  up  to  the 
heavenly  Jerusalem  by  a  glorious  ascension,  and 
by  that  ascension  his  members  are  already  there 
in  hope.  But  the  progress  of  the  ark  of  his  Church 
to  that  glorious  altitude  is  a  weary  pilgrimage  by  a 
steep  and  rugged  way,  attended  by  many  sorrows, 
trials,  and  imperfections.  It  is  not  without  much 
tribulation  that  the  Church  militant  can  arise  to 
the  glory  of  the  Church  triumphant.— TT^oi'ds- 
worth . 

David  will  not  endure  himself  glorious  and  the 
ark  of  God  contemptible  ;  his  first  care  is  to  pro- 
vide a  fit  room  for  God  in  the  head  of  the  tribes, 
in  his  own  city.  The  chief  care  of  good  princes  must 
be  the  advancement  of  religion.  What  should  the 
deputies  of  God  rather  do,  than  honor  him  whom 
they  represent  ?—Bts/iop  Hall. 

2.  All  the  people  that  were  with  him — 

These  are  not  the  above-named  thirty  thousand 
chosen  warriors  but,  besides  them,  the  repre- 
eentatives  of  the  whole  nation  gathered  to  the 
festival,  as  described  in  1  Chron.  13.  1-16, 
where  nothing  is  said  of  a  military  body. — Erd- 
mann.  From  Baale — The  journey  to  Baale, 
which  is  related  1  Chron.  13.  6,  is  here  pre- 
and  the  historian  describes  the  course 
of  the  procession  from 
that  place  to  the  capital. 
—  B.  Jamieson.  Baale 
of  Judah  —  From  what 
follows  "  Baale-Judah  " 
can  be  nothing  but  the 
place  Eirjath-jearim 
(comp.  1  Chron.  13.  6) 
whither  the  ark  was  car- 
ried according  to  1  Sam.  6.  21 ;  7.  1  =  Kirjath- 
190 


thence  the  ark  of  God,  *  whose  name  is 
called  by  the  name  of  The  Lord  of  hosts, 
that  *  dwelleth  hetween  the  cherubim. 


baal,  Josh.  15.  60  ;  18.  14  ;  Baalah,  Josh.  15.  9 ; 
1  Chron.  13.  6.  This  original  Canaanitish  name 
continued  along  with  the  Israelitish.  It  lay 
on  the  border  between  Judah  and  Benjamin, 
westward  on  the  border  of  the  latter  tribe, 
and  about  eight  miles  west  of  Jerusalem, 
identified  by  Eobinson  with  the  modern  Kur- 
yet  el-Enab,  or  Abu  Gosh,  on  the  road  from 
Jerusalem  to  Jaffa.  —  Erdmann.  The  ark  of 
God— This  was  a  chest  about  four  feet  long 
by  two  feet  and  a  half  wide  and  deep,  made 
of  shittim  or  acacia  wood,  plated  with  gold 
on  the  outside  and  the  inside.  It  contained  the 
two  sacred  stone  tablets  on  which  God  wrote 
the  ten  commandments.  Its  lid  was  of  gold, 
and  was  called  the  propitiatory,  incorrectly 
translated  mercy-seat.,  being  the  place  where 
God  manifested  his  presence  to  his  people.  It 
was  the  most  sacred  article  in  the  furniture  of 
the  tabernacle,  and  was  kept  in  the  Holy  of 
Holies.  "Whose  name  is  called — The  ark  is 
specially  said  to  be  "called  by  the  name  of  Je- 


Ark  and  Priests. 


hovah  of  hosts,"  because  it  was  the  symbol  of 
the  covenant  between  Jehovah  and  Israel,  and 
because  it  was  the  place  where  he  chiefly  chose 
to  manifest  himself  by  visible  tokens  to  his  peo- 
ple.—Camirec^^e  Bible.  Eather,  as  De  Wette, 
Keil,  and  others  translate,  Over  which  is  called 
the  7iame,  the  name  of  Jehovah  of  hosts.  The 
repetition  of  the  word  name  intensifies  the 
thought  of  the  personal  presence  of  Jehovah. 


July  13,  1884. 


LESSON  II. 


2  Sam.  6.  1-12. 


'6  And  they  'set  tliu  ark  i)f  (iixl  upon 
*  a  new  cart,  and  brought  it  out  of 
the  house  of  A-bin'a-dab  that  wati  in 
''Gib'e-ah:  and  Uz'zah  and  A-hi'o, 
the  sous  of  A-bin'u-dab,  drave  the  new- 
cart. 

4  And  they  brouglit  it  out  of  the 
house  of  A-bin'a-dab  wliich  tc<ts  atGib'e- 


ovcr  the  mercy-seat.  —  AT.  S.  Terry.  By  the 
name  of  the  Lord— The  muno  of  God  denotes 
all  the  operations  of  God  through  whieh  he  at- 
tests his  personal  presence  in  that  rehition  into 
which  he  has  entered  to  man ;  that  is,  the  whole 
of  the  divine  sulf-manifestution,  or  of  that  side 
of  the  divine  nature  which  is  turned  toward 
men.— Oehler.  Between  the  cherubim— Ac- 
cording to  the  primitive  conception,  the  cheru- 
bim were  the  bearers  of  God  when  he  appeared 
in  his  glory  upon  the  earth,  (Psa.  18.  10 ;)  so, 
in  Ezekiel's  vision,  they  carry  the  throne  of 
God.  Ezek.  11.  22;  comp.  1.  19;  10.  16,/' 
They  are  the  "wings  of  the  wind"  by  which 
God  in  the  tliunder-cloud  is  borne  to  tlie  world. 
Isa.  19.  1 ;  Psa.  104.  3.  Hence  they  are  the 
witnesses  of  his  presence :  wherever  they  are 
God  is.  How  apj>ropriate,  therefore,  w-ere  rep- 
resenUitious  of  them  placed  in  the  tabernacle 
and  table  !  In  tlie  former  two  golden  cherubim 
stood  in  the  Holy  of  Holies  upon  the  mercy-seat. 
E.xod.  37.  8.  They  were  likewise  pictured  upon 
the  curtains.  Chap.  2(J.  1,  31 ;  36.  8,  35.  In  Sol- 
omon's temple  two  colos.sal  figures  of  the  cheru- 
bim, overlaid  with  gold,  stood  upon  the  floor 
and  overshadowed  the  ark,  which  was  between 
them  in  the  Holy  of  Holies.  1  Kings  6.  27.— 
Schaff. 

3.  A  new  cart— Like  that  which  the  Pliilis- 
tine  diviners  ordered  for  the  removal  of  this 
same  ark  from  their  coasts.  1  Sam.  6.  7.  Stranjje 
carelessness  on  the  partof  tlie  Israelites,  amount- 
ing to  sacrilege.  The  only  lawful  way  to  bear 
this  holy  shrine  was  by  means  of  the  staves  ex- 
tending through  the  rings  on  its  sides.  E.xod. 
25.  14.— ^V.  S.  Terry.  That  was  in  Gibeah 
— Rather,  that  was  in  the  hilh,  as  tlie  maririn 
and  1  Sam.  7.  1.  Here  the  ark  had  stood  in  ol»- 
Bcurity  and  neglect  for  more  than  sixty  years. 
—.V.  S.  Terry.  The  sons  of  Abinadab— It 
does  not  at  all  follow  that  Abinadab  wius  still 
alive,  nor  can  we  conclude  from  Uzzah  and 
Ahio  being  called  son.t  of  Abinadab,  that  they 
were  literally  his  children.  They  may  well 
have  been  sons  of  Eleazar,  and  grandsons  of 
Abinadab,   or  yet  more    remote    descendants. 


ah,  'accompanying  the'ark  of  God:  and 
A-hi'o  went  i>efore  the  ark. 

5  And  Da'vid  and  all  the  house  of 
Is'ra-el  played  before  the  Loud  on  all 
manner  of  instruments  made  of  tir  wood, 
even  on  harps,  and  on  psalteries,  and  on 
timbrels,  aud  on  cornets,  and  on  cym- 
bals. 


J  Or,  The  bill.  1  S«m.  7.  I 


since  there  is  no  distinct  evidence  that  Abina- 
dab was  alive  even  when  the  ark  was  brought 
to  Kirjath-jeariin. — Bishop  Hervey.  Drave  the 
new  cart — Even  David  himself,  we  see,  was 
liable  to  tlie  cliarge  of  negligence  and  forgetful- 
ness  in  the  manner  of  bringing  up  the  ark  ; 
and  his  fault  is  not  disguised  by  the  sacred 
writer.  He  liad  imitated  the  Philistines,  God's 
enemies,  and  had  disobeyed  God's  law.  David 
at\erward  recollected  the  error  of  which  he  had 
been  guilty  in  this  respect,  and  corrected  it  in 
the  remainder  of  the  progress  of  the  ark  to 
Jerusalem.  See  1  Chron.  15.  2-15.  —  Words- 
worth. 

All  religious  reformations,  which  are  wrought 
by  men,  are  blemished  by  human  infirmities. 
It  is  Clirist  only  of  whom  it  can  be  said,  that 
"His  worl£  is  perfect,"  in  the  Intention,  and 
in  the  act  and  in  the  mode  of  doing  ii.— Words- 
worth. 

4,  5.  Ahio  went  before  the  ark— To  guide 
the  oxen,  while  Uzzah,  as  appears  afterward, 
walked  behind,  keeping  his  eyes  upon  the  move- 
ments of  the  ark.  These  sons  of  Abinadab 
evidently  lacked  a  becoming  reverence  for  the 
ark.  From  childhood  they  had  seen  it  in  their 
home,  and  had  become  so  familiar  with  the 
sight  as  to  lose  from  their  minds  the  sacred  as- 
sociations of  its  former  history. — M.  S.  Terry. 
Played  before  the  Lord— Dancetl,  and  sang, 
and  played  on  the  musical  instruments  here 
mentioned.  Public  joy  mu.st  always  be  as  be- 
fore the  Lord,  with  an  eye  to  him,  and  ter- 
minating in  him;  and  must  not  degenerate 
into  that  which  is  carnal  and  sensual. — M. 
Henry.  On  all  manner  of  instruments 
made  of  fir  wood.  The  expression  is  a 
strange  one,  and  the  text  seems  to  be  cor- 
rupt. Probably  we  should  adopt  the  reading 
of  the  parallel  pas.sage  in  1  Chron.,  tvith  all 
their  might  atui  with  son;/.').  The  Hebrew  words 
are  very  similar,  and  the  Septuagint  text  here, 
though  interjjolated  in  its  present  form,  sup- 
ports the  chai^ge.— Cambridge  Bible.  Harps 
.  .  .  psaltery  .  ,  .  timbrels.  —  Tlie  probable 
forms  of  thiij)saltery,  tabrti,  aud  pij)e  are  shown 
191 


2  Sam. 


1-12. 


LESSON   II. 


Third  Quarter. 


6  And  when  they  came  to  ■/'Na'chon's 
threshing-floor,    Uz'zah   *put    forth    Ms 


/Or,  Chidon  ;  1  Chron.  13.  9  ;  that  is,  Destroying 


in  the  accompanying  cut.  The  psaltery  was  a 
stringed  instrument  of 
a  triangular  form ;  the 
tabret  was  an  instru- 
ment of  percussion, 
something  like  the 
modern  tambourine, 
and  the  pipe  was  a 
wind  instrument  like 
the  modern  flute,  and 
perforated  with  holes. 
Psaltery.  Comets — Kathcr,  sis- 

for  the    original    Hebrew    word    occurs 


tra; 


here  only,  and  seems  clearly  to  mean  the  sis- 
trum,  an  instrument  of  Egyptian  origin ;  which 
was  used  by  taking  it  in  the  right  hand  and 


^ 


Pipes. 

shaking  it.  The  cornet  was  a  sort  of  horn. — 
M.  S.  Terry.  Cymbals— Instruments  consist- 
ing of  two  convex  pieces  of  metal,  which,  when 
struck  together,  made  a  loud,  clanging  sound. 

It  Is  long  since  Israel  saw  so  fair  a  day  as  this, 
wherein  they  went,  In  this  holy  triumph,  to  fetch 
the  ark  of  God.  Now  their  warlike  trumpets  are 
tm-ned  into  harps  and  timbrels  ;  and  their  hands, 
instead  of  wielding  the  sword  and  spear,  strike 
upon  those  musical  strings,  whereby  they  might 
express  the  joy  of  their  hearts;  here  was  no 
noise  but  of  mirth,  no  motion  but  pleasant.  O 
happy  Israel,  that  had  a  God  to  rejoice  In !  that 
had  this  occasion  of  rejoicing  in  their  God,  and  a 
heart  that  embraced  this  occasion  \— Bishop  Hall. 

6.  Nachon's  threshing-floor— In  1  Chron. 
13.  9,it  is  c&W&diGhidon' s  threshing-floor.  See  the 
margin.     How  is  this  to  be  explained  ?    Neither 
192 


hand  to  the  ark  of  God,  and  took  hold 
of  it;  for  the  oxen  i- shook  it. 


I^achon  nor  Chidon  are  in  fact  proper  names.  The 
words  rendered  "  Nachon's  threshing-floor" 
ought  to  be  translated,  the  threshing-floor  of 


Cornet  or  Sistrum. 


,  (from  nacah,  to  smite,)  so  called  from 
the  event ;  because  God  there  smote  Uzzah 
{Bochart,  Keil ;)  and  the  words,  "  Chidon's 
threshing-floor,"  ought  probably  to  be  trans- 
lated, the  threshing-floor  of  the  dart,  that  is,  of 
the  strolce  with  which  Uzzah  was  smitten. — 
Wordsivorth.  The  familiar  mention  of  such 
places,  now  utterly  unknown,  is  evidence  of  the 
antiquity,  genuineness,  and  credibility  of  these 
sacred  writings. — M.  S.  Terry.  ITzzah  put 
forth  his  hand— There  is  reason  to  suspect 
that  Uzzah  had  allowed  his  mind  to  regard  the 
ark  in  too  familiar  a  point  of  view  during  tlie 
years  it  had  been  in  his  charge  in  a  private 
house,  and  was  not  suitably  impressed  with  the 
reverence  exacted  by  a  symbol  with  which  the 
Divine  presence  was  so  closely  connected. — 
Kitto.  We  did  not  stop  or  think  or  remember 
— the  frequent  plea  of  sinners.  But  it  wa.s  his 
business  to  think. — E.  Stock.  Shook  it — The 
use  of  the  Hebrew  verb  here  is  universal.  In 
2  Kings  9.  33,  used  as  a  transitive  verb,  it  means 
throw  down.  So  perhaps  here.  The  oxen  were 
throwing  or  had  thrown  it  down.,  very  likely  by 
turning  aside  to  eat  what  grain  there  might  be 
on  the  threshing-floor. — Bishop  Hervey.  The 
ark  seemed  to  be  on  the  point  of  falling  from 
the  cart,  owing  to  some  sudden  start  or  stumble 
of  the  oxen,  or  the  roughness  of  the  road. — 
Cambridge  Bible. 


July  13,  1884. 


LESSON  II. 


2  Sam.  6.  1-12. 


7  And  the  anger  of  tlie  Loud  was 
kindled  against  Uz'zali ;  and  'God 
smote  him  tiieie  for  hin  *  error:  and 
tliere  he  died  l>y  tlie  ark  of  God. 

8  And     Da'vid    was     displeased,    be- 

»  1  Siin.  8.   1<I. A  Or,  riuhni-sf. i  brokin. -/Tlint  l«, 


Dr.  Robinson,  speaklnff  of  Jericho,  thus  de- 
scribes a  modem  threshing-floor :  "The  uraln,  as 
sdfiu  as  It  Is  nil,  is  brought  In  small  sheaves  to 
the  threshiuK-lliKJis,  on  the  backs  of  asses,  or 
sometimes  of  camels.  A  level  spot  Is  selected  for 
the  threshlnK-lloors,  which  are  then  constructed 
near  each  other,  of  a  circular  form,  perhaps  Ilfty 
feet  In  diameter,  merely  by  beating  down  the 
earth  hard.  I'pon  these  circles  the  sheaves  are 
spread  out  quite  thick,  and  the  grain  is  trodden 
out  by  animals.  Here  were  no  less  than  Ave  such 
floors,  etc.  The  straw  Is  occasionally  turned  with 
a  large  wooden  fork,  and,  when  suQlclently 
trodden,  is  thrown  up  with  the  same  fork  against 
the  wiud.  In  order  to  separate  the  grain."— 
iii>7ii>jj  Ikn-cii. 

7.  God  smote  him — Such  a  penalty  for  a 
well-meant  and  natural  action  seems  to  us,  at 
first  sitrht,  strangely  severe.  But  it  must  be  re- 
membered that  one  of  the  great  lessons  which 
the  nation  of  Israel  had  to  learn  was  the  un- 
approachable majesty  ot  the  holy  God.  The 
ark  was  the  symbol  of  his  presence,  and  the 
Lcvitieal  ordinances  were  designed  to  secure  the 
strictest  reverence  for  it.  It  was  to  be  carried  by 
the  Levites,  but  they  might  not  come  near  until 
it  had  been  covered  by  the  priests,  nor  touch 
it,  except  by  the  staves  provided  for  the  pur- 
pose, upon  pain  of  death.  Num.  4.  5  ;  15. 19,  20. 
It  is  probable  that  Uzzah  was  a  Levite,  and  if 
so,  he  ought  to  have  known  these  injunctions ; 
but,  in  any  case,  as  the  ark  had  been  under 
his  charge,  he  ought  to  have  made  himself  ac- 
quainted with  them.  Perhaps  he  had  come  to 
regard  the  sacred  symbol  which  had  been  in  his 
house  so  long  with  undue  familiarity.  Nor  was 
David  free  from  blame  in  allowing  such  a  neglect 
of  the  law.  The  occasion  wa.-<  an  important  one. 
It  was  the  fir>t  step  in  the  imiuguration  of  a  new 
era  ot  worship  in  the  newly-established  capital 
of  the  kingdom,  and  if  these  breaches  of  the 
divine  ordinances  had  been  left  unpunished  the 
lessons  they  were  intended  to  teach  might  have 
been  neglected.  Tzzali's  death  was  necessary  for 
a  solemn  warning  to  David  and  the  people.— 
Camhriihje  Bible.  For  his  error — The  Hebrew 
word  occurs  nowhere  else,  but,  if  genuine,  may 
best  be  rendered  thus,  or,  as  in  the  margin,  for 
his  rashness.  He  died — It  is  not  said  th.at  he 
perished  immediately,  or  that  he  died  eternally  ; 


cause  tiie  Lord  had  '  made  a  breach 
upon  Uz'zali  ;  and  lie  called  the 
name  of  tiie  place  >  Pe'rez-uz'zah  to 
tliis  day. 

9    And    "Da'vid    was    afraid    of    the 


I  of  Uz: 


'Pfn 


■J. IS";  Luke 


he  may  have  repented  of  his  sin,  a-s  the  Hebrew 
interpreters  suppose. —  WorJsworth. 

Uzzah  was,  therefore,  a  type  of  all  who.  with 
good  Intentions,  humanly  speaking,  yet  with  un- 
sanctifled  minds,  interfere  in  the  affairs  of  the 
kingdom  of  God,  from  the  notion  that  they  are  in 
danger,  and  with  the  hope  of  saving  them.— O.  V. 
Gcrlach. 

If  such  reverence  was  due  to  the  ark  of  the  cov- 
enant, which  was  sprinkled  with  the  blood  typify- 
ing that  of  Christ,  with  how  much  awe  ought  the 
name  of  Christ  and  the  "  Blood  of  the  Covenant " 
itself  to  be  treated!  See  Heb.  10.  29— Words- 
worth. 

8.  David  was  displeased — As  he  had  not 
only  resolved  upon  the  removal  of  the  ark,  but 
had  also  planned  the  way  in  which  it  >hoi>ld  be 
taken  to  Jerusalem,  he  could  not  trace  the  oc- 
casion of  Uzzah's  death  to  any  other  cause  than 
his  own  plans.  He  was,  therefore,  angry  that 
such  misfortune  had  attended  his  undertaking. 
— A«7  and  Delitzxch.  David  was  not  angry 
against  God,  for  the  next  verse  tells  us  that  he 
was  afraid  of  him. — M.  S.  Terry.  Made  a 
breach  —  Violently  interposed  in  a  sudden 
stroke  of  Divine  judgment. — M.  S.  Terry. 
Perez-uzzah— He  took  care  to  peqietuate  the 
remembrance  of  this  stroke  by  a  new  name  he 
gave  to  the  place,  Ferez-uzzah,  the  breach  of 
Uzzah.  Verse  8.  He  had  been  lately  triumphing 
in  the  breach  made  upon  his  eneiuies,  and  called 
the  place  Baal-J'trazim,  a  place  of  breaches. 
But  here  is  a  breach  upon  his  friends.  When 
we  see  one  breach,  we  should  consider  that  we 
know  not  where  the  next  will  be. — J/l  Henry. 
To  this  day. — Implying  a  long  interval  be- 
tween David  and  the  time  of  the  writer.— 
lii.-hoj)  Ihrvey. 

9.  David  was  afraid— His  feelings  on  this 
alarming  judgment  were  greatly  e.xcited  on 
various  accounts,  tlreading  that  the  displeasure 
of  God  had  been  provoked  by  the  removal  of 
the  ark  ;  that  the  punishment  would  be  ex- 
tended to  himself  and  people,  and  that  they 
might  fall  into  some  error  or  neglect  during  the 
further  conveyance  of  the  ark.  He  resolved  to 
wait  for  more  light  and  direction  as  to  the  path 
of  duty.  An  earlier  consultation  by  Urim  would 
have  led  huu  right  at  the  first ;  whereas,  in  this 

193     . 


2  Sam.  6.  1-12, 


LESSON  II. 


Third  Quarter. 


Lord  that  day,  and  said,  How  shall  the 
ark  of  the  Lord  come  to  me? 

10  So  Da'vid  would  not  remove  the 
ark  of  tiie  Lord  unto  him  into  the  city 
of  Da'vid ;  but  Da'vid  carried  it  aside 
into  the  house  of  O'bed-e'dom  the  Git'- 
tite. 

11  And  the  ark  of  the  Lord  continued 
in  the  house  of  O'bed-e'dom  the  Git'tite 


perplexity  and  distress,  lie  was  reaping  the  fruits 
of  iueoasideration  and  neglect. — R.  Jamiesoii. 

10.  Unto  him— Showing  that  at  this  time 
he  was  already  in  the  city  of  David.  Compare 
6. 16.—Jiishoj}  Hervey.  Obed-edom — A  Levite 
descended  from  Kohath,  (see  1  Chron.  28.  8,) 
and  afterward  honored  as  one  of  the  "  door- 
keepers." 1  Chron.  15.  24.  His  family  long 
contmued  in  the  sanctuary  service  as  keepers  of 
the  sacred  vessels.— Jf.  8.  Terry.  The  Gittite 
— He  is  called  a  Crittite  perhaps  from  Gath — 
Kimmon,  in  Manasseh,  which  belonged  to  the 
Kohathites.    Josh.    21.  25. 

See  here  the  courage  and  faith  of  Obed-edom  : 
he  knew  that  the  presence  of  the  ark  had  been 
disastrous  to  Dagon,  and  had  brought  plagues 
on  the  Philistines,  and  that  the  men  of  Beth-she- 
mesh  had  been  struck  dead  for  looking  into  it ; 
and  that  Uzzah  had  been  smitten  for  touching  it ; 
and  yet  he  gladly  welcomed  it,  and  harbored  it  for 
three  months;  and  God  blessed  him  for  his  faith. 
Obed-edom  well  knew  that  though  "  God  is  a  cou- 
suming  Are"  to  those  who  treat  him  with  irrev- 
erence, he  is  infinite  in  mercy  to  those  who  obey 
him.  The  Gadarenes,  smitten  with  fear,  be- 
sought Jesus  to  depart  out  of  their  coasts,  and  we 
do  not  hear  that  he  ever  visited  them  again. 
But  Zaccheus,  animated  by  love,  received  him 
gladly,  and  Jesus  said,  "This  day  is  salvation 
come  to  this  house."— TFordswort?i. 

11.  The  Lord  blessed  Obed-edom— J  ose- 

phus  says  (but  probably  without  extra-biblical 
authority)  that  Obed-edom,  from  having  been 
poor,  became  rich,  and  that  people  observed  it- 
— G.  H  Toy.  The  consecrated  house,  where  the 
presence  of  God  abides  and  is  reverenced,  will 
not  be  wanting  in  divine  blessings. — M.  S.  Terry. 

The  God  of  heaven  will  not  receive  any  thing 
from  men  on  free  cost :  he  will  pay  liberally  for 
his  lodging;  a  plentiful  blessing  upon  Obed- 
edom,  and  all  his  household.  It  was  an  honor  to 
that  zealous  Gittite  that  the  ark  should  come  un- 
der his  roof ;  yet  God  rewards  that  honor  with 
benediction :  never  man  was  a  loser  by  true  god- 
liness. The  house  of  Obed-edom  cannot  this 
while  want  observation ;  the  eyes  of  David  and  all 
Israel  were  never  off  from  it,  to  see  how  it  fared 
with  this  entertainment.- Bts?wp  Hall. 
194 


three   months:    and    the    Lord  '  blessed 
O'bed-e'dom,  and  all  his  household. 

12  And  it  was  told  king  Da'vid,  say- 
ing, Tile  Lcn-d  hath  blessed  the  house  of 
O  bed-e'dom,  and  all  that  pertaineth 
unto  him,  because  of  the  ark  of  God. 
So  Da'vid  went  and  brouglit  up  the  ark 
of  God  from  the  house  of  O'bed-e'dom 
into  the  city  of  Da'vid  with  gladness. 


12.  David  went  and  brought  up  the  ark 

— On   this  occasion,  however,   David    adhered 
strictly  to  the  instructious  of  the  law,  as   the 
more  elaborate  account  given  in  the  Chronicles 
clearly  shows.     He  not  only  gathered  together 
all  Israel  at  Jerusalem  to  join  in  this  solemn 
act,  but  summoned  the  priests  and  Levites,  and 
commanded  them  to  sanctify  themselves,  and 
cany  the  ark  "according  to  the  right,"  that  is, 
as  the  Lord    had  commanded  in  the  law  of 
Moses,  and  to  offer  sacritices  during  the  pro- 
cession, and  sing  songs,  that  is,  psalms,  with 
musical  accompaniment. — Keil  and  Delitzsch. 
The  installation  of  the  ark  at  Jerusalem  was  a 
great  historical  event.    Henceforth  the  heathen 
Jebus  was  not  only  Jerusalem,  but  "  the  Holy 
City."    The  feelings  of  David  respecting  it  are 
seen  in  the  Psalms.    From  this  time  he  would 
fain  make  it  holy,  in  fact  as  well  as  in  name. 
Those  only  who  had  clean  hands  and  a  pure  heart ; 
who  had  not  lifted  up  their  soul  to  vanity,  nor 
sworn  deceitfully,  were  in  his  eyes  fit  to  enter  it. 
He  fondly  hoped,  indeed,  to  form  an  ideal  com- 
munity worthy  of  the  place  in  which  Jehovah 
had  chosen  his  dwelling.— C.  Geikie. 

Authorities  to  be  Consulted, 
On  the  ark,  see  Dr.  Ricliard  Newton  on  "  The 
Jewish  Tabernacle,"  and  articles  in  the  Bible 
Educator,  ii,  144 ;  iii,  259.  On  the  instruments 
of  music,  Bible  Educator,  1,  19,  70,  183,  215, 
296.  On  the  removal  of  the  ark,  see  Stanley's 
Lectures,  No.  23.  Kitto's  Daily  Bible  Illustra- 
tions, 36th  week.  Geikie's  Hours  with  the 
Bible,  vol.  hi,  chap.  9.  Bishop  Hall's  Contempla- 
tions. Freeman's  Manners  and  Customs,  272, 
295,  432.  See  Authorities  on  Lesson  I.  Fos- 
ter's Cyclopedia  of  Illustrations,  [numbers 
marked  with  a  star  indicate  the  poetical  quota- 
tions,] ver.  6:  4081;  7:  9959;  11:  858,  *1831, 
3833. 

Practical  Thoughts. 

THE  SERVICES  OF  RELIGION. 

1.  The  ser^'ices  of  religion  should  not  be  neg- 
lected by  a  people  while  political  interests  are 
requiring  their  attention.     Ver.  1. 


July  13,  1884. 


LESSON  11. 


2  Sam.  G.  1-12 


2.  The  services  of  religion  should  receive  nt- 
teiitioii  from  kings  and  rulers,  whose  influence 
is  tclt  by  the  people  iiround  tlieni.     Ver.  1. 

3.  Tlie  services  of  religion  should  be  popular, 
for  all  the  people,  bringing  the  masses  into  fel- 
lowship witli  God.     Ver.  1. 

4.  The  services  of  religion  should  recognise 
God  as  dwelling  among  his  people.     Ver.  2. 

5.  Tlic  services  of  religion  should  be  con- 
ducted with  due  reverence,  as  in  the  unmcdiate 
presence  of  the  Holy  One.     Ver.  3,  4. 

0.  The  services  of  religion  should  be  in  ac- 
cordance with  the  conuiiands  wliich  God  has 
given.     Ver.  6,  7. 

7.  The  services  of  religion  will  bring  a  bless- 
ing and  not  a  curse  where  they  are  rightly  ad- 
ministered. 

S.  The  services  of  religion  should  bo  conducted 
in  the  spirit  of  a  holy  joy  and  gladness.  Ver. 
5,  12. 

Sermon  Outline. 

BY  RKV.  C.  W.  CLSIII.NG,  D.D. 

The  ark  was  the  most  sacred  piece  of  the  furni- 
ture of  the  tabernacle — full  of  slguiflcance  as  well 
as  mystery. 

Once  it  was  captured  by  the  Philistines,  and  kept 
sevenraonthsat  Ashdod,  Gath,  andEkrt)n.  1  Sam.  5. 
Here  it  was  a  great  curse.  It  was  placed  in  the 
temple  of  Dagon  beside  the  great  Idol.  In  the 
morning  the  idol  was  found  on  its  face  before  the 
ark.  It  was  set  up  in  its  place  again;  but  on  the 
second  morning  it  was  found  not  only  fallen  before 
the  ark,  but  Its  head  and  hands  were  off.  Wher- 
ever the  PhllLstines  carried  the  ark,  disease  and 
destruction  followed.  Alarmed,  they  determined 
to  send  it  back  with  presents.  On  a  cart,  drawn  by 
two  milch  kine,  they  sent  it  to  Beth-shemesh.  It 
was  received  in  the  field  of  Jo.shua  with  great  re- 
joicing. But  the  men  of  Beth-shemesh  desecrated 
the  ark  by  looking  into  it,  and  God  slew  fifty  thou- 
sand and  seventy  men.  1  Sam.  6.  19.  Alarmed  they 
sent  messengers  to  the  Inhabitants  of  Kirjath-jearlm 
and  begged  them  to  come  and  fetch  it  away.  So  they 
came  and  took  it  to  the  house  of  Abiuadab,  where 


it  remained  for  dO  years.  1  Sam.  7.  1,  2.  Again  the 
sacredness  of  tlje  ark  was  shown  as  David  was  re- 
moving it,  for  "  when  they  came  to  Naehon's 
threshing-Uoor,  Uzzah  put  forth  Ills  hand  to  the 
ark  of  God  and  took  hold  of  it ;  for  the  oxen  shook 
It.  And  the  anger  of  the  Lord  was  kindled  against 
Uzzah,  and  God  smote  hlin  there  for  his  error,  and 
there  he  died  by  the  ark  of  God."  a  Sam.  6.  6. 
This  made  David  afraid  to  take  the  ark  to  his  city, 
and  "  so  he  carried  It  sislde  Into  the  house  of  Obed- 
edom  the  GIttite."  The  ark  abode  in  the  house  of 
obed-edom  three  months,  and  the  Lord  blessed  him 
and  all  his  house. 

In  the  old  dispensation  there  was  but  one  ark 
and  one  mercy-seat.  In  the  new  dispensation  Christ 
builds  a  mercy-seat  in  every  place  and  in  every 
house  where  there  is  a  devout  worshiper.  But  as 
In  olden  times  the  mercy-seat  was  above,  his  word 
rested  upon  it,  so  is  It  now.  The  word  of  God  was 
hidden  uuderneath  the  mercy-seat,  and  the  place 
where  God  revealed  himself  in  his  glory.  It  is  not 
otherwise  to-day. 

The  most  precious  thing  which  the  ark  contained 
was  the  tables  of  the  law.  Without  these  there  is 
reiison  to  believe  that  there  would  have  been  no 
mercy-seat,  and  no  revelation  of  the  Divine  Presence. 
In  the  Second  Temple  the  ark  was  without  the  re- 
vealed law,  and  was  also  without  a  recognized 
mercy-seat,  and  the  Shechlnah.  The  most  pre- 
cious thing  in  our  homes  is  the  word  of  God.  The 
proper  recognition  of  it  there.  Is  the  sure  precursor 
of  God's  blessing.  There  is  no  substitute  for  it.  Put 
any  other  book  in  its  place,  and  the  authority  and 
the  Divine  illumination  will  be  gone.  Divine  ora- 
cles come  from  no  other  source.  Or  men  may  per- 
vert the  Bible  as  the  Philistines  did  the  ark,  but 
they  will  find  a  cur.se  rather  than  a  blessing  will 
follow.    For  here  is  the  hiding  of  God's  power. 

As  the  ark  which  inclosed  the  law  was  the  cen- 
ter of  the  Temple,  the  local  point  of  light  and  wor- 
ship, so  the  Bible  is  the  central  Influence,  the  source 
of  inspiration  and  power,  upon  evey  altar  of  wor- 
ship in  every  Christian  home.  It  is  impossible  to 
overestimate  the  blessings— the  assurance,  the  com- 
fort, the  restraint,  the  upholding  and  encourage- 
ment—which abide  upon  those  who  go  out  from 
such  a  sacred  center  in  the  home.  May  this  ark  of 
blessings  be  cherished  in  all  our  homes  1 

195 


2  Sam. 


]-16. 


LESSOX  III. 


TniUI)   QuAKTEK. 


Kock  Soundings  at  Jerusalem. 


B.C.  1042.]  LESSON  III. 

God's  Covenant  with  David. — 2  Sam.  7.  1-16. 

GOLDEN  TEXT.— Thy  throne  shall  be  established  forever.— 2  Sam. 


[July  20, 


16. 

Time.— B.  C.  1042,  immediately  after  the  events  of  the  last  lesson. 

Place.— Jerusalem. 

Introduction.— This  chapter  is  the  proper  sequel  and  completion  of  the  two  foregoing  ones.  In  the 
last  chapter  but  one  David  himself  is  anointed  king  of  all  the  tribes  of  Israel,  and  conquers  the  Jebu^ 
Bites,  and  takes  Mount  Zion,  and  makes  it  the  capital  of  his  kingdom.  In  the  next  chapter,  the  one  imme- 
diately preceding  the  present,  David  endeavors  to  bring  the  ark  of  God  to  Mount  Zion,  and,  after  some 
hinderances,  he  brought  it,  but  he  did  not  settle  it  in  the  tabernacle :  the  work  is  yet  incomplete.  The 
present  chapter  carries  us  forward  to  the  consummation  of  the  work.  David  desires  to  build  a  house  for 
fiod  at  Jerusalem,  but  God  forbids  him ;  at  the  same  time  he  gives  to  David  a  glorious  revelation  of  the 
196 


July  20,  1884. 


LESSON  III. 


2  Sam.  7.  1-16. 


future.  He  promises  to  bulkl  a  house  for  David  himself,  and  that  David's  seed  shall  be  set  up  after  him, 
and  that  he  shall  build  a  house  for  (iod's  name,  and  that  David's  kingdom  and  throne  shall  be  established 
for  ever.  Verses  12-10.  This  chaptt>r  e.\hil)its  a  new  era  in  Scripture  prophecy.  A  new  step  In  advance 
Is  here  pained.  In  the  prophecy  of  Jacob  (see  Gen.  49.  8-10)  the  particular  trihc- that  of  Jurfah— ha<l 
been  specified  from  which  the  Messiah  should  come, and  have  an  eviilaMiiigtUiniiiiion  ;  and  so  the  mind 
of  David,  and  all  faithful  men,  had  been  opened  to  receive  clearer  light  on  that  glorious  subject.  And 
now  the  particular /((i(n7// In  that  tribe  Is  pre-announced— the  family  of  David  himself.  Standing  on 
the  vantage  ground  of  this  i)rophecy  David  himself,  and  other  writers  of  the  Psalms,  and  other  prophets 
of  the  Old  Testament,  henceforth  describe  the  kingdom  of  Christ  as  settled  on  Mount  Zion,  and  speak  of 
Christ  as  enthroned  on  the  seal  of  David.— Wonlmcorlh. 


1  And  it  came  to  pass,'  wlicn  the  kinjr 
sat  in  liis  honse,  and  the  Lord  luid  given 
liim  rest  loiiiul  about  from  all  his  enemies, 

2  That  the  kins  said  unto  Na'tlian  the 


1  Chron.  17.  1. aChnp. 


propliet.  See  now.  I  dwell  in  ^an  liouse 
of  cedar,  but  the  ark  of  God  dwellcth 
'  within  curtains. 

3  And  Na'than  said   to  the  king.  Go, 


1.  It  came  to  pass — At  what  period  of  his 
reijrn  David  fonned  this  rc.-^okition  to  build  a 
temple  cannot  be  exactly  determined.  On  the 
one  hand,  the  einpliatie  words  "  when  the 
Z'tril  had  given  him  rest  round  about  from  all 
his  enemies"  (comp.  verse  '.<)  seem  to  point  to  a 
time  after  some,  at  leiust,  of  the  wai"s  recorded  iu 
chap.  8.  On  the  other  hand,  it  was  before  the 
birth  of  Solomon,  (verse  12,)  and  so  cannot  be 
placed  in  the  latter  years  of  his  reicfn.  The  ar- 
rangement of  the  book  is  not  strictly  chrono- 
logical, and  tliis  narrative  finds  a  most  suitable 
place  here  from  its  close  connection  with  the  sub- 
ject of  the  preceding  chapter.  — Cambi-idge  Bible. 
The  king— Observe  this  phrase,  '■^tke  king." 
Tlie  sacred  historian,  changes  his  style  from 
^' David"  to  "<//«  king"  because  he  is  about  to 
speak  of  the  perpetuity  of  his  Icingdom  in  Christ. 
—  Wordsworth.  Sat  in  his  house— In  quiet 
meditation,  for  God  had  given  him  rest.  Probably 
the  132d  Psalm  is  the  expression  of  his  feelings  at 
this  time. —  WordMcm-th.  Had  given  him  rest 
— From  the  hostility  of  the  house  of  Saul,  and 
the  attacks  of  the  Philistines.  lie  had  not  been 
long  at  rest,  nor  was  it  long  before  lie  was  again 
engaged  in  war;  but,  at  present,  he  enjoyed  a 
calm,  and  ho  was  in  his  element  when  he  was 
sitting  in  his  house  meditating  on  the  law  of 
God. — .1/.  Henri/. 

2.  Nathan  the  prophet— The  first  men- 
tion of  one  of  the  nii.st  eminent  men  in 
the  reigns  of  David  and  Solomon.  It  was 
he  who  rebuked  David  for  his  sin  with  Bath- 
sheba,  (chap.  12.  1,  ff.  ;)  who  became  Solo- 
mon's tutor,  Cchap.  12.  25,  note,)  and  took  a 
leading  part  in  securing  his  succession  to  the 
throne,  (1  Kings  1.  22,  /'.  /)  who  wrote  a  history 
of  the  reign  of  David,  and  of  part,  at  least,  of  the 
reign  of  Solomon,  (1  Chron.  29.  29 ;  2  Chrou. 


\  9.  29,)  from  which,  in  all  probability,  a  large 
portion  of  the  books  of  Samuel,  Kings,  and 
Chronicles  is  derived.  —  Cambridge  Bible.  I 
I  dwell  in  a  house  of  cedar— The  palace  which 
Iliraiu  liad  sent  men  and  materials  to  build  in 
j  Jerusalem  had  been  finished.  It  was  magnifi- 
cent for  that  age,  though  made  wholly  of  wood : 
houses  in  warm  countries  not  being  required  to 
possess  the  solidity  and  thickness  of  walls  which 
are  requisite  for  dwellings  in  regions  exposed  to 
rain  and  cold.  Cedar  was  the  rarest  and  most 
valuable  timber.  The  elegance  and  splendor  of 
his  own  royal  mansion,  contrasted  with  the 
mean  and  temporary  tabernacle  in  which  the 
ark  of  God  was  placed,  distressed  the  pioas 
mind  of  David.— ^.  Jamieson.  The  ark  of 
God— See  note  in  last  lesson  on  verse  2.  "With- 
in curtains — Literally,  in  the  midst  of  the  cur- 
tains, (1  Chron.  17.  1,)  under  curtains,  that  is, 
tent-coverings  woven  of  goat's  hair.  Exod.  26.  7. 
A  compunctious  thought  and  feeling.  He  had 
housed  himself  right  royally  while  the  sacred 
symbol  of  Jehovaii's  presence  had  been  quite 
neglected. — J/.  S.  Terry. 

David  can  take  little  pleasure  In  a  house  of  ce- 
dar for  himself  unless  the  ark  have  one.  Those 
who  stretched  thcmifeJvcs  kjjoh  beds  of  ivory, 
and  were  not  aricvcd  for  the  affliction  of  Joseph, 
though  they  had  David's  music,  had  not  David's 
spirit,  (Amos  G.  4,  6 ;)  nor  they  who  dwelt  In  their 
ceiled  houses  while  God's  house  lay  waste.-  Hag. 
14.-.V.  Henry. 

3.  Nathan  said  to  the  king — The  prophet 
gave  this  counsel  from  the  apparent  propriety 
and  laudableness  of  David's  purpose,  and  not  by 
divine  revelation.  Accordingly  he  was  called 
upon  that  night  to  counsel  the  king  diflerently. 
Here  we  learn  that  the  prophets  were  not  al- 
ways under  inspiration.  —  M.  S.  Terry.  The 
197 


July  2!),  1884. 


LESSON  III. 


2  Sam.  7.  1-16. 


do  all  that   w  *  in   tiiiue    heart;  for  the 
Lord  is  with  thee. 

4  And  it  came  to  pass  that  ni^ht,  that 
the  word  of  the  Lord  came  unto  Na'- 
than,  sayinj;, 

5  Go  and  tell  "  my  servant  Da'vid, 
Thus  saith  the  Lord,  Sliait  thou  build 
me  an  house  for  mc  to  dwell  in  ? 


n  :  1  Chroii.  i-2.    7  ; 


prophets,  when  foUownig  the  impulse  of  tlieir 
own  feelings,  or  forming  conjectural  opinions, 
fell  into  freiiuent  mistakes.  See  1  Sam.  10.  6; 
2  Kings  4.  27.— I?.  JamUson. 

4.  It  came  to  pass — There  is  much  solem- 
nity in  the  way  the  sulyect  is  here  introiluced. 
The  night  was  the  recognized  lime  for  prophetic 
visions.  Conip.  1  Sam.  3.  3,  nqq.  ;  Num.  12.  (!, 
etc. — Bisliop  Hervey.  That  night — Because  Da- 
vid's mistake  was  pious,  and  from  an  honest 
mind,  God  would  not  sutler  him  to  lie  long  in 
his  mistJikes,  nor  to  disquiet  his  mind,  or  run 
himself  into  inconveniences  in  order  to  the  work 
before  he  gave  a  stop  to  it.—I\>ol.  The  word 
of  the  Lord  —  The  word  of  the  Lord  is  de- 
scrilie(.l  as  having  come  to  Nathan  hy  night ;  that 
is.  it  is  related  that  he  received  a  divine  revela- 
tic>n  in  the  form  and  thromjh  the  medium  of  the 
ucrd,  he  receiving  its  contents  with  tiie  inner  ear 
of  tJie  spirit  as  a  divine  decision  respecting  tliat 
wliicli  was  stirring  his  heart. — Erdtnan n.  Came 
unto  Nathan  —  Observe  the  clear  distinction 
between  Nathan's  own  judgment,  which  ap- 
l>roved  David's  resolution,  and  the  divine  mes- 
sage which  he  was  commissioned  to  deliver  to 
Diw'xi^.—Cambriilge  Bible. 

A  new  era  had  arrived  in  the  history  of  Israel. 
The  earthly  kingdom  was  to  t)e  established,  and 
a  permanent  ojficc  was  to  be  Instituted,  co-ordi- 
nately with  It,  in  order  to  represent  God's  su- 
premacy over  the  earthly  monarch ;  and  to  advise, 
to  exhort,  and.  If  need  were,  to  correct,  rebuke, 
and  even  to  denounce,  the  earthly  sovereign  for 
his  sins ;  and  even  to  declare  his  dethronement 
m  the  name  of  God,  the  supreme  Ruler  of  Israel, 
the  King  of  kings  and  Lord  of  lords:  and  thus  to 
prepare  the  way  for  the  time  when  the  functions 
of  king  and  prophet  would  all  coalesce  In  Clirixt. 
This  permanent  office,  placed  side  by  side  with 
the  throne,  was  the  office  of  prophet.— Wrjrdti- 
uorth. 

5.  Go  and  tell— The  coimection  of  thought 
in  verses  5-13  is  as  follows :  "  Thou  shalt  not 
build  a  house  for  Jfe,  (5-7,)  but  /,  who  have 
chosen  thee  to  be  the  ruler  of  my  people,  will 
build  a  house  for  thee,  (8-11,)  and  thy  son 
shall   erect  a   house    for  Me."  13,   13. — Cam- 


6  Whereas  I  have  not  dwelt  in  any 
house  since  ''the  time  that  I  brou^dit  up 
the  children  of  Is'ra-el  out  of  E'gypt, 
even  to  this  day,  but  liave  walked  in  a 
tent  and  in  a  tabernacle. 

7  In  all  the  phicex  wherein  I  "have 
walked  with  all  the  children  of  Is'ra-el 
spake   I  a  word  with  'any  of  the  tribes 


brid(je  Bible.  My  servant  David— -Vny  Is- 
raelite might  call  hinistjt'  God's  servant  in  ad- 
dressing Goil ;  but  only  a  few  who  were  raised 
up  to  do  special  service,  such  as  Moses  and 
Josluta,  are  honored  by  being  thus  distinctively 
styled  "servants  of  Jehovah."  —  Cambridge 
Bible.  Shalt  thou  buUd  me  a  house — Is 
not  such  a  purpose  on  thy  part  presumption  ? 
Nay,  rather,  I  will  make  thee  a  house.  Com- 
pare verse  11.  The  question  implies  a  negative 
answer,  and  in  1  Chron.  17.  4,  we  have,  "  Thou 
shalt  not  build  me  a  house."— J/^,  S.  Terry. 

6.  Whereas — The  Hebrew  word  never  means 
whereas.  It  is  simply  "  for,"  or  because.  It  ex- 
presses the  reason  why  David  was  not  to  build 
an  hon»(i.— Bishop  Ilervei/.  I  have  not  dwelt 
in  any  house— As  long  as  the  quiet  and  full 
possession  of  the  laud  of  Caniian,  which  had 
been  promised  by  the  Lord  to  the  people  of  God 
for  their  inheritance,  was  (Usputed  by  their  en- 
emies round  about,  even  the  dwellinfr-i-lace  of 
their  God  could  not  as.sume  any  other  form  than 
that  of  a  wanderer's  tent.  Have  walked — As 
a  tent  is  a  traveler's  dwelling,  so,  as  long  as 
God's  dwelling  was  a  tent,  he  himself  appeared 
as  if  traveling  or  going  from  i)lace  to  place. — 
Ktil  and  Delitzsch.  This  mi^ratoi-^  character 
of  his  Church  was  a  preparation  and  training, 
not  only  for  faith  in  his  onmipresence,  but  also 
for  the  reception  of  the  doctrine  of  the  unirersal- 
itij  of  the  Church,  not  to  be  limited  to  Palestine, 
but  to  be  extended  to  all  nations  ;  and  so  Stephen 
expounds  it.  See  Acts  7.  4r)-4!).—  Wordaicorth. 
In  a  tent  and  in  a  tabernacle— The  word  a 
tent,  refers  esjiecially  to  the  outward  covering  of 
skins,  etc. ;  the  tabernacle  denotes  the  frame- 
worl-:  of  boanls  and  bars.  Observe  the  constant 
reference  to  the  exodus  and  to  the  details  as 
given  in  the  Books  of  Moses.— A^vAo/)  Hervey. 

7.  In  all  the  places— Both  in  the  wilder- 
ness, and  in  the  mitrrations  of  the  ark  to  Gilgal, 
Shiloh,  Kirjth-jearim,  and  Zion.  Spake  I  a 
word  with  any  of  the  tribes— The  phrase  is 
a  condensed  one,  the  meaning  of  which  is,  that 
whatever  tribe  had  in  times  j)ast  supplied  the 
ruler  of  Israel :  whether  Ephraim  in  the  days  of 

199 


2  Sam.  Y.  1-1( 


LESSON  III. 


Third  Quarter. 


of  Is'ra-el,  whom  I  commanded  '  to  feed 
my  people  Is'ra-el,  saying,  Why  build 
ye  not  me  an  house  of  cedar  ? 

8  Now  therefore  so  shalt  thou  say 
unto  my  servant  Da'vid,  Thus  saith  the 
Lord   of   hosts,   I    took    thee   from  tlie 


Chap.  5.  2  J  Ps! 


72  ;  Matt.   2.  6  ;  Acts  2i!.  2». 


Joshua,  or  Benjamin  in  the  time  of  Saul,  or  Ju- 
dah  in  that  of  David,  God  had  never  required 
any  of  those  tribes  to  build  a  liouse  in  one  of 
their  cities. —  Bishop  Hervey.  In  Psalm  78. 
67,  68,  the  electiun  of  David  as  prince,  and  of 
Zion  as  the  site  of  the  sanctuary,  is  described  as 
the  election  of  the  tribe  of  Judah  and  the  rejec- 
tion of  the  tribe  of  Ephraim.— A'tj^  and  De- 
litzsch.  To  feed— To  tend,  as  a  shepherd  tends 
his  sheep.  Compare  note  on  Lesson  1,  verse  2. 
Cambridge  Bible.    A  house  of  cedar— Beams 


sheep-cote, '  from  following  the  sheep,  to 
be  ruler  over  my  people,  over  Is'ra-el: 

9  And  I  was  with  tliee  whithersoever 
thou  wentest,  and  have  cut  oft'  all  thine 
enemies  <^out  of  thy  sight,  and  have 
made  thee  *  a  great  name,  like  unto  the 


I  From  thy  face.  Psa. 


C^dar  of  Lebanon. 

of  cedar  marked  a  oostiy  building.  Of  course 
the  cedar  of  Lebanon  is  a  totally  different 
tree  from  what  we  improperly  call  the  red  or 
Vit-ginian  Cedar,  which  supplies  the  sweet- 
scented  cedar- wood,  and  is  really  a  kind  of 
juniper  {Junipervs  Virginiana.)  The  cedar  of 
Lebanon  is  a  close-grained,  light-colored,  yel- 
lowish wood,  with  darker  knots  and  veins. — 
Bishop  Heney. 

8.  So   Shalt    thou  say— The    reasons  why 
David's  zeal  was  thus  checked  must  be  carefully 
considered.      The    unsettled    condition   of  the 
200 


nation  had  made  a  fixed  sanctuary  impossible 
hitherto,  and  even  now  the  time  for  it  was  not  yet 
fully  come.  The  house  of  David  must  be  firmly 
established,  and  peace  secured,  before  this  great 
step  in  the  history  of  tlie  national  i-eligion  could 
be  advantageously  taken.  Again,  David  was 
not  to  build  the  house  "  because  he  had  slied 
much  blood,  and  had  made  great  wars."  1  Chron. 
22.  8  ;  28.  Z.— Cambridge  Bible.  Thus  saith 
the  Lord  of  hosts — Not  only  Jehovah,  as  in 
verse  5,  but  Jehovah  Sebaotk,  because  he  mani- 
fests himelf  in  the  following  revela- 
tions as  the  God  of  the  universe. — Keil 
and  Belitzsch.—l  took  thee  from  the 
sheep-cote— Better  :  "  from  the  pas- 
ture." The  word  means  "  habitation," 
which,  in  reference  to  flocks,  means,  not 
where  they  spend  the  night,  but  where 
they  feed,  and  this  suits  the  context  of 
our  passage. — C.  Jd.  Tog. 

It  is  good  for  those  who  are  come  to 
great  preferment  to  be  often  reminded 
of  their  small  beginnings,  that  they  may 
always  be  humble  and  thankful.— 3f. 
Hcnrxj. 

9.  'Was  -with  thee  —  Both  in  the 
court  of  Saul,  in  his  exile  and  wander- 
ing, and  in  his  wars  with  the  enemies  of 
Israel,  God  had  manifested  his  presence 
and  given  him  success.  All  thine 
enemies— Meaning  especially  Saul  and 
those  who  sided  with  him  (2  Sam.  3.  1 ; 
4.  8;  1  Sam.  18.  29  ;  20.  15,  16;  24.- 4; 
26.  S.)  — Bishop  Eervey.  Other  ene- 
mies rose  up  afterward,  (see  chap.  8,) 
but  the  victory  gained  over  the  former  by 
God's  help  was  an  assurance  to  David  that  the 
others  would  be  eventually  cut  oif. —  Words- 
worth. Have  made  thee  a  great  name— Un- 
questionably David  appears  as  the  ablest,  the 
most  successful,  and,  in  every  way,  the  greatest 
of  the  kings  of  Israel.  His  is  the  noblest  name, 
after  Moses,  in  the  history.  He  found  Israel  a 
disorganized,  weak  association  of  twelve  tribes, 
without  coherence  and  without  influence.  He 
healed  old  strifes,  consolidated  the  nation,  con- 
quered all  the  surrounding  lands,  and  left  to  his 
son  a  united  empire  twelve  times  the  size  of  Israel 


July  20,  .1S84. 


LESsox  rn. 


2  Sam.  1.  1-10. 


name  of  the  great  7nen  that  ai-e  in  tlic 
eurtli. 

10  MnicDvcr  I  will  appoint  a  place  for 
my  pfiijilf  Ls'ra-fl,  and  "will  plant  tlieni, 
that  til  y  nuiy  dufll  in  a  place  of  their 
own,  and  move  no  more;  neitlier  shall 
the  children  of  wickeilness  atUiet  them 
any  more,  as  l)eforetime, 

11  And  as  since  the  time  that  I  com- 
manded judges    to   be  over   my    people 


»  Fm«.  -W.  J  ;  so.  0 ;  Jer.  44.  6 ; 


I  9.  15.- 


when  he  assumed  its  crown.  All  his  meusures 
were  dictate  J  by  a  profouuJ  wisdom,  and  in  true 
j:reatiK-ss  liis  character,  notwithstanding^  his  sins, 
ru.-e  above  all  his  successors.  Duriiif;  his  time 
alone  Israel  stood  as  the  controlling  Oriental 
monarchy. 

A  {ji'cnt  name  Is  what  they  who  have  have  great 
reason  to  be  thankful  for,  aud  may  improve  to 
pooil  puiToses ;  but  what  they  that  have  not  have 
no  reusDU  to  be  ambitious  of ;  a  yood  name  is  more 
desirable.  A  man  may  pass  through  the  world 
very  obscurely,  and  yet  very  comfortably.— 3/. 
Iknry. 

10.  I  ■will  appoint— All  the  versions  have, 
with  strange  unanimity,  translated  I  will  ap- 
prtint  as  if  it  were  in  the  future  tense.  All  ditli- 
cidty  is  removed  and  tlie  sense  made  plain  when  it 
is  properly  translated  as  the  preterit :  I  have  ap- 
pointed a  2'lace,  etc.,  namely,  the  land  of  Canaan. 
—Jf.  S.  Ttrri/.  Move  no  more— This  promise 
wa.s  kept  ti>r  four  hundred  years,  but  why  was  it 
not  fultilkd  forever  ?  Because  it  depended  upon 
the  loyalty  of  Israel  to  its  God.  When  the  peo- 
ple viohited  their  part  of  the  contract,  God's 
justice  rc'iuired  their  punishment  in  the  loss  of 
their  jirivilejjes.  As  beforetime — When  in  tlic 
bondaireofEgypt.— J/.  S.  Ta-ry. 

11.  And  as  since  the  time— It  is  best  to 
connect  the  first  clause  of  verse  11  with  verse  10. 
Ikfoi'ttiine  refers  to  the  beginning  of  the  nation's 
history  in  Eg}T>t;  since,  etc.,  to  the  various  op- 
pressions they  had  suffered  from  the  beginning 
of  the  period  of  the  Judges  down  to  the  present. 
—  Cainbridije  Bible.  I  commanded  judges— 
The  contrast  is  that  of  the  troublous  unsettled 
times  of  the  Judges,  and  the  frequent  servitudes 
of  Israel  in  those  times,  with  the  settled  pro.s- 
perity  and  independence  of  the  kingdom  of 
David  and  ^oVnwciw.— Bishop  Jlervcy.  Have 
caused  thee  to  rest-»-This  sentence  stands  in 
contrast  with  the  preceding,  "In  Egypt,  and 
during  the  Judges'  rule,  there  were  oppressions ; 
but  now  I  have  given  you  rest."  Also  the 
Ijord  telleth  thee — Or  it  may  be,  "  And  the 


Is'ra-el,  and  liuvc  caused  thee  to  rest 
from  all  thine  enemies.  Also  the  Lokd 
telleth  tliee  that  he  will  make  thee  au 
house. 

13  And '"when  the  days  he  fulfilled, 
aud  tiiou  "  shalt  sleep  with  thy  fa- 
tiiers,  ''^  I  will  set  up  thy  seed  after 
thee,  which  shall  proceed  out  of  thy 
bowels,  and  I  will  establish  his  king- 
dom. 


Lord  hath  told  thee"  namely,  by  the  mouth  of 
Samuel.  The  la.st  is  rather  preferable,  as  mak- 
ing the  use  of  the  third  instead  of  tlie^V*^  person 
more  natural. — Bixhop  Ilervey.  He  will  make 
thee  an  house— The  "  house"  is  the  royal  au- 
thority in  Israel,  which  is  assured  and  established 
for  his  family. — Erdmann.  Tliis  thought  is  not 
merely  a  play  upon  words  entirely  in  the  spirit 
of  prophecy,  but  contains  the  deep  general  truth 
that  God  must  first  of  all  build  a  man's  house 
before  the  man  can  buihl  God's  house,  and  has 
reference  especially  to  the  kingdom  of  God  in 
Israel.— Aa^. 

God  built  for  David  a  house— even  a  temple— by 
the  Incarnation  of  Christ,  who  came  from  his 
seed.  For  Christ  calls  his  own  body,  which  he 
took  from  the  blessed  Virgin  Mary,  of  the  .seed  of 
Da\id,  a  temple :  "  Destroy  this  temple,  and  In 
three  days  I  will  build  It  up  again.  He  spake  of 
the  temple  of  his  body."  John  2.  21.— 27icodyctt. 

12.  "When  thy  days  shall  be  fulfilled— 

The  prophet,  having  detailed  God's  past  mercies 
to  David,  now  passes  on  to  direct  prophecy,  and 
that  one  of  the  most  hnportant  in  the  Old  Testa- 
ment.—^/»7w/)  Hervey.  I  will  set  up  thy 
seed — First,  Solomon,  who  recognizes  the  ful- 
fillment of  this  promise  in  his  elevation  to  tlie 
throne,  (1  Kings  8.  15-20  ;)  the  line  of  Da- 
vid's descendants,  who  succeeded  him  on  the 
throne  of  Judah  ;  and,  finally  Christ,  in  whom 
the  prophecy  reaches  its  highest  fulfillment. — 
Cambridge  Bible.  Which  shall  proceed— The 
seed  here  spoken  of  was  still  in  the  future  when 
this  promise  was  made  to  David. — Erdmann. 
It  is  customary  for  the  eldest  son  bom  after  the 
father''s  succession  to  the  throne  to  succeed  him 
in  his  dignity  as  king.  Davkl  had  several  sons 
by  Bathsheba,  born  after  his  removal  to  Jeru- 
.salem.  Chap.  5. 14-16  ;  cf.  1  Chron.  3.  5.  But  by 
a  special  ordinance  and  promise  of  God  his  suc- 
cessor was  to  be  a  son  born  after  this  time ;  and 
the  departure  from  tlie  established  usage  of  the 
East,  in  fixing  the  succession,  can  be  accoimted 
•jid 


2  Sam.  7.  1-16. 


LESSON  III. 


Third  Quarter. 


13  He  '^  shall  build  an  house  for  my 
name;  and  I  will 'Establish  the  throne 
of  his  kingdom  for  ever. 

14  I  '*  will  be  his  father,  and  he  shall 
be  my  son.  If 'Mie  commit  iniquity,  I 
Avill  chasten  him  with  the  rod  of  men,  and 
with  the  stripes  of  the  children  of  men : 


Kings  5.  5.- 


s  Heb.  1.  5. «6  Psa. 


for  on  no  other  known  ground  except  the  ful- 
fillment of  the  Divine  promise. — R.  Jamieson. 

13.  He  shall  b\iild  an  house— The  house 
which  Solomon  built  continued  till  the  time  of 
the  Babylonish  exile,  when  it  was  burned  by 
Nebuchadnezzar,  (2  Kings  25.  8 ; )  but  it  was  re- 
built at  the  close  of  the  exile,  (Ezra  6.  15,)  and 
of  it  then  the  prophet  Haggai  said,  (Hag.  2.  0,) 
"  The  glory  of  this  latter  house  shall  be  greater 
than  that  of  the  former  ;  "  for  this  second  temple 
was  the  connecting  link  between  the  Jews  of 
Haggai's  time  and  the  Messiah. —Jf.  8.  Terry. 
For  my  name — The  name  of  God  signifies  God 
himself  so  far  as  he  has  revealed  and  manifested 
himself  to  men.  His  promise  concerning  the 
temple  was  that  he  would  "  put  his  name  there;" 
that  is,  that  he  would  be  present  and  reveal  him- 
self there  in  an  especial  manner. — Cambridge 
Bible.  For  ever — The  words yor  ever.,  emphat- 
ically twice  repeated  in  verse  16,  show  very 
distinctly  that  this  prophecy  looks  beyond  the 
succession  of  the  kings  of  Judah  of  the  house  of 
David,  and  embraces  the  throne  of  the  Christ, 
according  to  the  angel's  interpretation  as  given 
in  Luke  1.  31-33,  where  the  reference  to  this 
passage  cannot  be  mistaken. — Bishop  Hervey. 
And  the  title,  the  Son  of  David,  given  to  the 
Messiah  in  the  rabbinical  writings,  as  well  as 
its  special  application  to  Jesus  in  the  New 
Testament,  springs  mainly  from  the  acknowl- 
edged Messianic  significance  of  this  proph- 
ecy. 

14.  I  wm  be  his  father— The  relation  of 
fatherhood  and  sonship  will  exist  between  the 
covenant  God  of  Israel  and  the  seed  of  David. 
This  denotes,  in  the  first  place,  the  relation  of 
the  most  cordial  mutual  love,  which  attests  its 
enduring  character  'bj  fidelity,  and  demonstrates 
irs  existence  toward  tlie  Lord  by  active  obedience. 
—Erdmann.  If  he  commit  iniquity — The 
words  if  he  commit  iniquity  I  will  chastc/t,  him, 
etc.,  supply  the  illustration  of  God's  dealinu'  with 
Solomon  and  his  successors  as  a  Father,  for 
what  son  is  he  ivhom  the  father  chasteneth  not  ?  " 
Heb.  12.  5-10  ;  Prov.  3.  'l2.  The  literal  transla- 
tion of  the  words  shows  this  more  clearly  .  .  . 
"  and  he  shall  be  to  me  a  son,  whom,  if  he  trans- 

202 


15  But  my  mercy  shall  not  depart 
away  from  him,  "  as  I  took  it  from  Saul, 
whom  I  put  away  before  thee. 

16  And  '*  thine  house  and  thy  king- 
dom shall  be  established  for  ever  before 
thee:  thy  throne  shall  be  established  for 
ever. 


gresses,  I  will  correct,"  it\(t.— Bishop  Hervey.  I 
will  chasten  him — The  king's  son  is  not  to  be 
exempted  from  the  punishments  common  to  all 
men  who  act  perversely.  In  this  matter  God  is 
no  respecter  of  persons.  Accordingly,  when 
Solomon  forsook  the  law  of  the  Lord,  he  was 
threatened  with  bitter  and  humiliating  judg- 
ments. 1  Kings  11.  9-40.— if.  S.  Terry.  -With 
the  rod  of  men,  etc. — That  is,  such  a  chastise- 
ment as  men  infiict  upon  their  children  to  correct 
and  reclaim  them,  not  to  destroy  them. — Bishop 
Hervey.  As  I  took  it  from  Saiil — The  family 
of  Saul  became  totally  extinct.  The  family  of 
David  remained  till  the  incarnation.  Joseph 
and  Mary  were  both  of  that  family  ;  Jesus  was 
the  only  heir  to  the  kingdom  of  Israel.  But  he 
did  not  choose  to  sit  on  the  secular  throne ;  he 
ascended  the  spiritual  throne,  and  now  he  is  ex-_ 
alted  to  the  right  hand  of  God,  a  Prince  and  a 
Saviour,  to  give  repentance  and  remission  of  sms. 
—  Clarke. 

15.  My  mercy  shall  not  depart — The  con- 
trast is  that  between  the  punishment  of  sin  in 
individuals  and  the  favor  that  remains  perma- 
nently with  the  family,  whereby  the  divine 
promise  becomes  an  unconditioned  one. — Heng- 
stenberg. 

16.  Shall  be  established  for  ever  —  For 
ever  .  .  .  for  ever — Of  all  the  words  of  promise 
that  fell  on  David's  ears  these  were  the  most 
charming.  They  find  repeated  utterance  in  his 
prayer,  (verses  19,  25,  29,)  often  in  the  Psalms, 
(18.  50;  89.  29,)  and  even  echo  in  the  angel's 
words  of  salutation  to  the  mother  of  our  Lord. 
Luke  1.  32,  33.  By  them  we  see  that  this  mes- 
sage of  Nathan  to  David  was  largely  a  Messianic 
prophecy. — M.  S.  Terry.  No  earthly  kingdom, 
and  no  posterity  of  any  single  man,  has  eternal 
duration  like  the  heaven  and  the  earth ;  but  the 
different  families  of  men  become  extinct,  as  the 
diflPerent  earthly  kingdoms  perish,  and  other 
families  and  kingdoms  take  their  place.  The 
posterity  of  David,  tlierefore,  could  only  last  for 
ever  by  running  out  in  a  person  who  lives  for 
ever ;  that  is,  by  culminating  in  the  Messiah,  who 
lives  for  ever,  and  of  whose  kingdom  there  is  no 
end. — Keil  and  Belitzsch. 


July  20,  1884. 


LESSON  III. 


Sam. 


1-16. 


Authorities  to  be  Consulted. 
See  the  list  of  lives  of  David,  at  the  end  of 
Lesson  I.  On  the  prophets,  see  Stjmley's  Lect- 
ures on  the  Jevvisli  Cliurch,  vol.  i,  lectures  I'.t, 
20.  On  David's  kiiitjdoiu  and  its  organization, 
Bee  Geikie's  Hours  witii  the  Bible,  vol.  iii,  chap, 
y.  On  tile  suliject  of  the  lesson,  Kitto's  Daily 
Bil)le  Illustrations,  37th  week.  Foster's  Cyclo- 
pedia of  lllu.->tnitions,  [numbers  marked  with  a 
biar  refer  to  poetical  quotations,]  ver.  2:  yOU; 
6:  lly21  ;  b:  *3302;  9:  *10u6,  271S;  10: 
•3635;  Iti:  347S. 

Practical  Thoughts. 

THE   REW.UIDS   OF   A   FAITHKLL   SERVANT. 

1.  God  giv.es  to  his  servant  peace,  a  rest  from 
trouble  and  danger.  Ver.  1. 

2.  God  sees  and  honors  the  grateful  desire  of 
his  servant  to  show  forth  his  thankfulness  to 
God  and  to  advance  liis  cause.  Ver.  5. 

3.  God  lifts  up  his  servant  from  a  lowly  to  a 
lorty  station,  from  tlie  sheepfold  to  the  scepter, 
when  he  finds  him  fit  for  greatness.  Ver.  8. 

4.  God  gives  his  presence  imd  aid  to  his  serv- 
ant, making  hLs  plans  successful.  Ver.  y. 

5.  God  gives  to  his  servant  a  worthy  name, 
lit\ing  him  up  above  tlie  sous  of  men.  Ver.  y. 

0.  God  gives  to  his  servant  a  covenant,  ex- 
tending not  only  to  himself,  but  to  his  children 
after  liim.  Vers.  11,  12. 

7.  God  gives  to  his  servant  an  everhisting  in- 
heritance, a  kingdom  enduring  forever.  Ver.  16. 

Sermon  Outline. 

BT  RET.  p.  n.  XfTLLER,  D.D. 

The  circnmstanees  connected  with  the  covenant 
or  promise  (ioil  made  with  David,  are  recorded  in 
the  lesson.  This  promise  presents  three  thoughts 
worthy  of  consideration : 

1.  Characti-rnf  the  persons  in  the  envcnant,  God 
and  David.  The  tenn  "covenant,"  as  applied  here, 
can  only  be  understood  as  an  accommodation.  The 
first  and  only  being  who  can  properly  make  a  cove- 


nant Is  God— a  beiufe'  of  veracity,  power,  and  wis- 
dom. Beneath  his  promises  are  his  unchangeable 
truth,  unltinited  power,  and  luUnlie  wisdom.  How 
strong  should  he  our  faltli  In  his  alndghty  word. 
The  second  iH-rson  who  receives  the  benefits  of  this 
PRindse  Is  David,  a  successful  and  prosperous  king, 
whose  heart  Is  lllied  with  gratitude,  humility,  and 
prayer.  Great  success  has  given  history  Its  despots, 
cruel  and  arrogant ;  its  Nebuchadnezzars,  Ciesars, 
Herods.  The  natural  man  bears  success  with  ill 
grace.  The  recognition  of  his  dependence  upon 
God,  of  tbe  deliverances  wrought  for  hini,  and  of 
the  source  of  his  prosperity  and  greatness,  created 
in  David  a  deep  sense  of  his  Increased  obligations  to 
God. 

2.  Character  of  the  covenant.  It  was  complete, 
extending  to  the  nation,  the  temple,  and  the  house 
of  David.  It  had  a  t\\  ofoUl  application,  literal  and 
spiritual,  temporal  and  eternal.  Solomon  as  David's 
successor  and  the  builder  of  the  temple,  the  temple 
on  Mount  Moriah,  and  the  chosen  nation,  the  king- 
dom of  Israel,  did  not  exhaust  the  promise.  The 
promise  contained  a  glorious  prophecy  of  a  si)iritual 
nation,  of  a  spiritual  Zlon,  and  of  a  King,  the  Lion 
of  the  tribe  of  Judah,  whose  kingdom  is  "forever." 

3.  Piilfillmcnt  of  the  covenant.  Jesus  was  the 
promised  seed  of  David.  He  is  the  successor  to 
David's  throne,  whom  Solomon,  In  all  his  glory,  but 
typifled.  His  throne  is  set  up,  but  his  kingdom  Is 
not  yet  established.  He  is  to  triumph  and  reign 
"  forever."  Tins  fulfillment  rests  on  the  faithfid- 
ness  of  God.  The  steady  progress  in  the  develop- 
ment of  the  divine  plans,  from  the  promise  to  Eve 
to  tlie  birth  of  "  David's  promised  Son,"  and  the 
mighty  developm<mts  since  that  birth,  assure  the 
believing  heart  that  the  kingdom  of  Christ  has  not 
only  come  to  stay,  but  will  prevail.  For  its  complete 
estahlishinent  the  Christian  should  pray.  Confi- 
dence in  its  speedy  triumph  is  expressed  in  prayer. 
For  this  end  the  Church  that  measures  up  to  her  full 
mission  and  measure  will  labor  with  consecrated 
zeal,  talents,  and  money.  The  day  diaws  near 
when  the  "mountain  of  the  Lord's  house"  will  All 
the  earth  ;  when  the  righteous  and  peaceful  domin- 
ion will  have  no  end,  and  the  halleluiah  chorus 
shall  arise  from  earth  to  heaven  with  the  burden  of 
its  exultant  strains— Jesus  Is  king,  and  his  throne 
established  forever. 


B.C.  1040.] 


LESSON  IV. 
KiXDXESS  TO  Jonathan's  Son. — 2  Sam.  9.  1-13. 


[July  27. 


10. 


GOLDEN  TEXT.— Thine  own  friend  and  thy  fatlier'ti  friend,  forsake  not.— Prot. 

TIME.-B.  C.  1040. 

Places.— Jerusalem,  and  Lo-debar,  a  town  east  of  the  Jordan. 

CON.NECTIXG  Link.— Subjugation  of  Israel's  enemies.  2  Sam.  8.  1-18. 

I.NTRonrcTiox.— When  the  Intelligence  came  to  Glbeah  that  the  Philistines  were  victorious,  and  that 
Saul  and  Jonathan  were  slain,  the  nurse,  supposing  the  Philistines  close  at  hand,  and  that  all  belonging 
to  Saul  would  be  sought  for  and  rooted  out,  hastened  to  tlee  with  the  young  child,  and,  as  his  siieed  was 


2  Sam.  9.  1-13. 


LESSON  IV. 


Third  Quarter. 


not  equal  to  her  fears,  she  seems  to  have  carried  him  in  her  arms.  In  her  extreme  haste  she  either  let 
him  fall,  or  stumbled  and  fell  with  him,  by  which  his  feet  were  so  badly  injured  that  he  remained  lame 
for  life.  He  was  taken  for  safety  beyond  the  Jordan,  and  was  brought  up  in  the  house  of  the  generous 
and  wealthy  Machir,  the  sou  of  Ammiel,  at  Lo-debar,  in  Gilead.  There  he  remained,  probably  in  such 
obscurity  as  left  few  aware  of  his  existence,  for  it  could  not  have  consisted  with  the  policy  of  Ishboshetb 
or  Abner  to  bring  him  conspicuously  into  notice,  and  David  could  have  had  little  opportunity  of  becom- 
ing acquainted  with  a  fact  shrouded  from  view  in  a  quarter  so  remote,  and  in  the  dominions  of  his  rival- 
Besides,  if  David  had  ever  heard  of  his  existence,  it  had  been  by  his  rightful  name  of  Meri-baal,  and  he 
would  hardly  recognize  him  under  the  altered  name  of  Mephibbsheth.  This  nickname  was  not  at  all  a 
pleasant  one  for  any  man  to  be  called  by,  but  having  got  into  use  it  would  be  preferred  by  those  anxious 
for  his  safety  on  the  one  hand,  and  by  those  whose  interest  it  was  to  keep  him  out  of  mind  on  the  other. 
■\Vhen  Ishbosheth  was  slain,  and  all  Israel  went  over  to  David,  Mephibosheth  was  about  twelve  years  old, 
and  there  were  obvious  reasons  why  the  friends  who  had  taken  charge  of  him  should  desire  his  existence 
to  be  forgotten.  Thus  Mephibosheth  lived  a  quiet  and  peaceful  life  among  his  friends  at  Lo-debar ;  and 
when  he  grew  to  manhood  he  married  and  had  a  son.— Ivitto.  Since  Mephibosheth  was  only  five  years 
old  at  the^'time  of  his  father's  death,  (chap.  4.  4,)  and  now  had  a  young  son,  (verse  13,)  the  incident  here 
recorded  cannot  have  occurred  till  David  had  been  reigning  at  Jerusalem  for  some  seven  years  at  least, 
when  Mephibosheth  would  be  about  twenty  years  old— Cambridge  BibU. 


1  And  Da'vid  said,  Is  there  yet  any 
that  is  left  of  the  house  of  Saul,  that  I 
may  show  '  him  kindness  for  Jon'a-than's 
sake  ? 

2  And  tJiere  was  of  the  house  of  Saul 
a  servant,  wliose  name  was  Zi'ba:  and 
wiien  they  liad  called  him  unto  Da'- 
vid, the  kin<T  said  unto  him,  Art   thou 


Sam.  \S.  3;  20.  14;  Prov.  27.  in. 3  Chap. 


1.  And  David  said— Being  but  five  years  old 
at  his  father's  death,  (chap.  4.  4,)  Mephibosheth 
must  have  been  born  during  the  period  of  Da- 
vid's wandering,  so  that  it  is  nothing  strange 
that  David  had  no  knowledge  of  him ;  and  the 
incessant  cares  of  his  reign  had  thus  far  pre- 
vented the  king's  making  special  inquiry  into 
this  matter.  Now,  in  a  time  of  peace,  his 
tlioughts  go  back  to  the  brotherly  covenant 
made  between  himself  and  Jonathan,  (1  Sam. 
18.  3  ;  20.  15 ;  20.  42, )  and  he  yearns  for  oppor- 
tunity to  requite  some  of  the  kindness  of  that 
noble  prince.— 3/.  S.  Terry.  Is  there  yet  any 
—David's  question  :  Is  it  so  that  there  is  yet  any 
one  left  to  SauVs  hoiise?  presupposes  that  he  had 
made  inquiry  and  gotten  information  thereof, 
and  now  wished  to  assure  himself  of  what  he 
had  heard.  He  had,  perhaps  some  time  before, 
accidentally  heard  of  the  concealed  abode  of 
the  unfortunate  last  scion  of  Saul's  house  in  a 
remote  place. — Erdmann.  Of  the  house  of 
Saul— He  doth  not  say,  Is  there  any  of  the 
house  of  Jonathan  ?— but,  of  Saul  ?— that,  for 
his  friend's  sake,  he  may  show  favor  to  the  pos- 
terity of  his  persecutor.  —  Bishop  Ball.  For 
Jonathan's  sake— Jonathan,  tlie  son  of  Saul, 
and  naturally  David's  rival  in  the  expectation  of 
the  throne,  and  in  the  affections  of  the  people, 
had  shown  a  romantic  affection  for  David  "  pass- 
204 


Zi'ba  ?       And    he     said,     Thy    servant 
is  he. 

3  And  the  king  said,  Is  there  not  yet 
any  of  the  house  of  Saul,  that  I  may 
show  Hhe  kindness  of  God  unto  him? 
And  Zi'ba  said  unto  the  king,  Jon'a- 
than  hath  yet  a  son,  ichich  is  *  lame  on 
Jiis  feet. 


I  Chap.  4.  4. 


ing  the  love  of  women."  2  Sam.  1.  26.  He  had 
risked  his  father's  favor  and  his  own  life  by  his 
friendship;  had  warned  David  of  danger  and 
visited  hun  in  his  wanderings,  and  had  declared 
himself  willing  to  give  up  the  kingdom  for  his 
sake.  David's  gratitude  now  finds  expression 
fifteen  years  after  Jonathan's  death. 

Good  men  should  seek  opportunities  of  doing 
good.    Tlie  liberal  deviseth  liberal  things.  Isa. 
32.  8.    For  the  most  proper  objects  of  our  kind- 
ness and  charity  are  such  as  will  not  be  fre- 
quently met  with  without  inquiry.     The  most 
necessitous  are  the  least  clamorous. -Jf.  Henry. 
2,  3.  Ziba — This  slave  of  Saul  seems  to  have 
become  a  freedman  at  his  master's  death,  and  so 
well  did  he  improve  all  advantages  that  at  this 
time  he  had  himself  become  the  head  of  a  family 
of  fifteen  sons  and  twenty  slaves.— Jf.  S.  Terry. 
The  kindness  of  God— The  leading  idea  seems 
to  be  "an  everlasting  kindness,"  like  God's  fa- 
vor to  his  people.  Eom.  11.  2d.—Mishop  Heney. 
Others  understand  it  of  kindness  in  God,  out  of 
reverence  for  God,  for  God's  sake,  (Keil,j  or 
take  the  expression  as  merely  a  superlative  one 
—very  great  kindness,  (Patrick ; )  others  eom- 
liine  these  three  views,  and  this  is  better ;  kind- 
ness shown  from  an  indwelling  in  God  will  be 
pure  and  great  kindness  such  as  God  shows. — 
I  C.  E.  Toy.    Jonathan  hath  yet  a  son— See 


July  27,  1884. 


LESSON  IV. 


2  Sam.  9.  1-13. 


4  And  the  kinjr  suid  unto  liiin,  Where 
is  lie  ?  And  Zi'bti  said  unto  the 
king,  BehoUl,  he  u  in  the  lunise  of 
'Ma'chir,  the  son  of  Am'mi-el,  iu  Lo- 
de'biir. 

5  Then  king  Da'vid  sent,  and  fetched 
him  out  of  the  house  of  Mii'chir,  the  son 
of  Am'nii-el,  from  Lo-de'bar. 

6  Now    wlien    "3Ie-i)hil)'o-sheth,    the 


Introduction.  Lame  on  his  feet— Ilis  lame- 
ness i^eliup.  4.  4)  lind  prevented  him  from  takin;^ 
any  part  in  the  pubHc  contests  of  the  time.  Be- 
sides, according  to  oriental  notions,  the  younger 
son  of  a  crowned  monarch  has  a  preferable  claim 
to  the  succession  over  the  son  of  a  mere  heir- 
apparent;  and,  lience,  his  name  was  never  heard 
of  as  the  rival  of  his  uncle  Ishbosheth.  Ili.s 
insignitieance  had  led  to  his  being  lost  sight  of, 
and  it  was  only  through  Ziba  that  David  learned 
his  existence,  and  the  retired  life  he  passed  with 
one  of  the  great  families  in  traus-Jordanic  Ca- 
naan who  remained  attached  to  the  fallen  dy- 
nasty.— /i*.  Ja)i>iexon. 

4.  Machir,  the  son  of  Ammiel — A  man  of 
wealth  and  position,  to  judge  frum  the  welcome 
which  he  gave  David  in  his  flight  from  Ab- 
salom. Ciiap.  17.  27-29.  He  may  have  taken 
charge  of  Mephibosheth  at  Jonatlian's  death. 
It  may  bo  inferred,  from  liis  name,  that  he  be- 
longed to  the  tribe  of  Manasseh.  Num.  32. 
39,  40. — Cambridf/e  Bible.  This  Machir  appears 
to  have  been  a  very  generous,  free-hearted  man, 
and  to  have  entertained  Mephibosheth,  not  out  of 
any  disatfection  to  David  or  his  government,  but 
in  cominission  to  the  reduced  son  of  a  prince,  for 
afterward  we  find  him  kmd  to  David  himself 
when  he  fled  from  Absalom ;  he  is  named  (chap. 
17.  27)  among  those  that  furnished  tlie  king 
with  what  he  wanted  at  Mahanaim ;  thougli 
when  David  sent  tor  Mephibosheth  from  him 
he  little  thought  that  the  time  would  come 
when  he  himself  would  gladly  be  beholden  to 
him :  and  perliaps  Machir  waa  then  the  more 
ready  to  help  David,  in  recompen.so  for  his 
kindness  to  Slephibosheth. —  M.  Henry.  Lo- 
debar— Evidently  on  the  east  of  Jordan,  and 
m  the  neigliborhood  of  Ishboshetli's  capital, 
Mahanaim,  (chap.  17.  27,)  but  not  identitied  by 
any  modern  traveler. — Bij^hnp  llervey. 

5.  King  David  sent — David's  psalm  on  the 
bringing  up  of  tlie  ark,  "  Who  shall  ascend  into 
the  iiillof  the  Lord??"  (Psa.  2.  4,)  shows  his 
own  feeling  that  one  of  the  requisites  for  so  high 
an  honor  was  that  he  who  was  thus  favored  by 


son  of  Jon'a-than,  the  son  of  Saul,  was 
come  imto  Da'vid,  he  fell  on  his  face, 
and  did  reverence.  And  Da'vid  said, 
^le-pliilj'o-shetli.  And  be  answered, 
Behold  thy  servant ! 

7  And  Da'vid  said  unto  him,  Fear 
°not:  for  I  will  surely  show  thee  kind- 
ness for  Jon'a-than  thy  father's  sake, 
and  will  restore  thee  all  the  land  of  Saul 


. 6t:tn.  5U.  -n. 


God  should  not  '■^  swear  deceitfully,  (I'sa.  24. 
3,  4 ;)  and  in  the  spirit  of  that  psalm  lie  now 
jierforms  his  oath  to  Saul  and  Jonathan. — 
Wordfnvorth. 

6.  Mephibosheth— In  1  Cliron.  8.  S4 ;  9. 
40,  he  is  called  Mtrih-baal  (antl  in  tlie  latter 
place  also  Mei-i-baal,  probably  by  a  clerical  er- 
ror.) The  two  names  seem  to  have  the  same 
meaning:  ''destroying, shame,"  Bosheth (shame) 
being  the  equivalent  for  Baal,  and  Mephir 
("  scattering  "  or  "  destropng")  being  equisa- 
lent  to  Jlerib,  "contending  with."  Compare 
Ish-bosheth  and  Esh-baal,  Jcrub-baal  and 
Jorub-besheth.  2  Sam.  13.  21.  etc.—/?/*.  llervey. 
"Was  come  unto  David — The  picture  of  Da- 
vid's royal  power  and  gl'iry,  in  contrast  with 
the  poor,  crippled  son  of  Jonathim,  the  last 
scion  of  Saul's  fallen  liouse,  comes  out  in  greater 
splendor  the  deeper  tlie  latter  ]iuiiil)les  himself 
before  him  and  trusts  himself  to  liis  favor.  In 
his  noble  conduct  to  Mephibosheth  David  dem- 
onstrates the  friendship  that  he  had  sworn  to 
Jonathan. — Erdmann.  He  fell  on  his  face — 
He  doubtless  was  in  fear  for  his  life,  as  David's 
speech.  Fear  not,  indicates.  Such  generosity  to 
a  fallen  rival  as  David  showed  in  restoring  him 
his  paternal  property  seemed  to  liim  scarcely 
credible. — Bishop  Hervey. 

David  can  see  neither  Saul's  blood  nor  lame 
legs  in  Mephibosheth  while  he  sees  in  him  the 
features  of  his  friend  Jonathan;  how  much  less 
shall  the  God  of  mercies  regard  our  Intlrmitles, 
or  the  corrupt  blood  of  our  sinful  pro{,'enitors, 
while  he  beholds  us  In  the  face  of  his  Son,  In 
whom  he  is  well  pleased  \— Bishop  Hall. 

7.  David  said  . . .  Pear  not — Mephibosheth 
might  be  afraid  that  David  had  only  hunted  him 
out  to  treat  him  after  the  common  fashion  of 
oriental  usurpers,  who  often  put  all  their  prede- 
cessor's kindred  to  death. — Cambridge  Bible. 
Will  restore  thee  all  the  land  of  Saul— The 
landed  property  belonging  to  Saul  had  either 
fallen  to  David,  as  crown  lands,  or  had  been 
taken  possession  of  by  distant  relations  after  the 
death   of   Sa\A.—Keil    and   Delitzsch.    Thou 

205 


2  Sam,  9.  1-13. 


LESSON  IV. 


Third  Quarter. 


thy  father;  and  thou  shalt ' eat  bread  at 
my  table  continually. 

8  And  he  bowed  himself,  and  said, 
What  is  thy  servant,  that  thou  shouldest 
look  upon  such  '^a  dead  dog  as  I  a7n  ? 

9  Then  the  king  called  to  Zi'ba,  Saul's 
servant,  and  said  unto  him,  I  ^  have 
given  unto  thy  master's  son  all  that 
pertained  to  Saul  and  to  all  his  house. 


\ ;  chap.  lij.  i 


Shalt  eat  bread  at  my  table — A  common  mark 
of  honor  iu  oriental  countries.  See  1  Kings  2.  7 ; 
2  Kings  25.  29.  The  physician  Uemocedes,  who 
cured  Darius,  was  made  "  a  member  of  the 
king's  table  ; "  and  Histseus  of  Miletus  was  in- 
vited to  come  up  to  Susa  and  be  Darius'  "  mess- 
companion." —  Cambridge  Bible. 

What  more  could  David  do  for  one  incapaci- 
tated by  his  Inflrmlty  for  the  employments  of  act- 
ive life?  and  it  was  done,  not  grudgingly  nor 
with  cold  reserve,  but  with  the  heartfelt  tender- 
ness which  made  him  desire  to  have  always  near 
him  this  living  memorial  of  his  lost  friend.  A  less 
noble  mind  might  have  shrunk  from  thus  keeping 
before  the  public  eye,  in  connection  with  himself, 
the  true  heir  of  the  house  of  Saul ;  especially  as, 
though  lame  himself,  Mephibosheth  had  a  son  who 
would  eventually  inherit  whatever  claims  his 
father  might  be  supposed  to  possess.  But  in  the 
large  heart  of  David  there  was  found  no  room  for 
such  low  suspicions  and  mean  misgivings.  God 
had  promised  to  perpetuate  the  royal  power  in  his 
house-and  what  had  he  to  fear  'i  Mephibosheth 
was  the  son  of  his  heart's  friend— what  could  he 
;  1—Kitto. 


10  Thou  therefore,  and  thy  sons,  and 
thy  servants,  shall  till  the  land  for  him, 
and  thou  shalt  bring  in  the  fruits,  that  thy 
master's  sou  may  have  food  to  eat:  but 
Me-phii)'o-sheth  thy  master's  sea  shall 
eat  bread  ahvay  at  my  table.  Now 
Zi'ba  '"  had  fifteen  sons  and  twenty  serv- 
ants. 

11  Then   said    Zi'ba  uuto   the   king. 


ap.  16.  4 ;  19.  29  ;  Isa.  3i, 


>Chnp.  19.  17. 


8.  He  bo-wed  himself— Though  he  was  Imie 
of  both  his  feet  and  co^dd  not  stand,  j-et  he  is  able 
to  bow  down  before  him,  and  thus  is  exalted  to 
privileges  transcending  the  glory  of  those  wlio 
were  stronger  tlian  lie— even  of  his  father  Saul 
himself,  so  famed  for  his  stature  and  strength, 
so  confident  and  vain-glorious,  and  so  miserable 
in  his  fall. —  Wordsivorth.  Look  upon  such  a 
dead  dog— The  wild  dogs  of  the  East,  which 
still  abound  in  every  town,  are  the  natural  ob- 
jects of  contempt  and  dislike. — Skhop  Hervey. 
As  I  am— The  strongest  devisable  hyperbole  of 
unworthiness  and  degradation  ;  for  in  a  dead  dog 
the  vileness  of  a  corpse  is  added  to  the  vileness 
of  a  dog. — Kitto. 

There  is  no  more  certain  way  to  glory  and  ad- 
vancement than  a  lowly  dejection  of  ourselves. 
He  that  made  himself  a  dog,  and  therefore  flt 
only  to  lie  under  the  table,  yea,  a  dead  dog,  and 
therefore  flt  only  for  the  ditch,  is  raised  up  to  the 
table  of  a  king  ;  his  seat  shall  be  honorable,  yea 
royal ;  his  fare  delicious,  his  attendance  noble. 


How  much  more  will  our  gracious  God  lift  up  our 
heads  unto  true  honor  before  men  and  angels  if 
we  can  be  sincerely  humbled  in  his  sight!— Bis?iop 
Hall. 

9.  Thy  master's  son— Ziba  had,  doubtless, 
been  accustomed  to  regard  and  call  both  Saul 
and  Jonathan  master.  The  word  son  is  also  often 
used  where  grandson,  or  even  a  more  remote  de- 
scendant, is  intended. — M.  S.  Terry.  All  that 
pertained  to  Saul— Saul's  family  estate,  which 
had  fallen  to  David  in  riglit  of  his  wife,  (Num- 
bers 27.  8,)  or  been  forfeited  to  the  crown  by 
Ishbosheth's  rebellion,  (chap.  12.  8,)  was  pro- 
vided (verse  11,  also  chap.  19.  29)  for  enabling 
him  to  maintain  an  establishment  suitable  to  his 
rank  ;  and  Ziba  appointed  steward  to  manage  it, 
on  the  condition  of  receiving  one  half  of  the 
produce  in  remuneration  of  his  labor  and  ex- 
pense, while  the  other  moiety  was  to  be  paid  as 
rent  to  the  owner  of  the  land.  Chap.  19.  29. — 
R.  Jamieson. 

10.  Thou  . . .  Shalt  tUl  the  land— This  ar- 
rangement suggests  that  Ziba  was  already  in  oc- 
cupation of  the  land,  so  that  the  only  change  to 
him  would  l3c  that  Mepiiibosheth  would  now  re- 
ceive the  fruits  instead  of  David. — Cambridge 
Bible.  That  thy  master's  son  may  have  food 
— Although  Mephibosheth  himself  ate  daily  as  a 
guest  at  the  king's  table,  he  had  to  make  provis- 
ion, as  a  royal  prince,  for  the  maintenance  of  his 
own  family  and  servants,  as  he  had  children  ac- 
cording to  verse  12  and  1  Chron.  8.  84-,  sqq. — 
Keil  and  Delitzsch.  Fifteen  sons  and  twenty 
servants — The  mention  of  his  sons  and  the 
slaves  in  his  house  was  to  show  that  Mephibo- 
sheth would  be  honored  with  an  equipage  "as 
one  of  the  king's  sons." — R.  Jamieson. 

11.  Then  said  Ziba— Ziba's  relation  to  this 
event  is  suggestive  of  the  thought  that  perhaps 
he  had  taken  possession  of  Saul's  estates  in  the 
confusion  of  the  revolution,  and  afterward  had 
been  permitted  to  hold  them,  it  may  be  paying 
rental  to  David  as  the  successor  of  Saul.  At  the 
time  of  Absalom's  conspiracy  Ziba  managed  to 
convey  the  impression  that  he  remained  loyal, 


July  27,  1SS4. 


LESSOX  IV. 


2  Sam.  0.  1-13. 


Accordiufj  "  to  all  that  my  lord  the  kiiijj 
hath  comniiuulcd  his  servant,  so  sliall 
thy  servant  do.  As  for  Me-phib'o-shetli, 
mid  the  king,  !»e  siiull  eat  at  my  table, 
as  one  of  the  king's  sons. 

12    And       Me-pliil/o-sheth      liad      a 
rounjr  SO",   wiiose    '^  name  vas   Mi'cha. 


np.  16.  1-4; 


.  J-»-:tl>;   Prov.  12. 


iiial  that  Mepliiboslii'tli  hud  joined  the  rebellion. 
His  nccusiition  ntraiust  his  mu.ster  was  probably 
false,  tliou<,'li  if  it  were  wholly  so  it  is  ditlieult  to 
see  wliy  David  should  have  permitted  him  to 
retain  half  of  a  property  whieh  was  another's, 
whom  he  had  robbed  by  false  necusation.  Com- 
pare 2  Sam.  16.  1-4,  and  19.  24^30.  As  for 
Mephibosheth,  said  the  king— There  is  noth- 
in«^  to  warrant  the  insertion  of  the  words  "  said 
the  king,"  nor  can  the  words  be  Ziba's  assertion 
that  he  would  himself  have  entertained  Mephib- 
osheth royally.  It  remains  to  follow  the  LXX. 
in  reading  at  DariiVs  table  for  "  at  my  table," 
and  to  take  the  clause  along  with  the  ue.\t  two 
verses  as  the  narrator's  conclusion  of  the  story 
thus  :  "  So  Mephihogheth  did  eat  at  David'' s  table, 
OS  one  vf  the  kimjs  *'0/w." — (.'ambridf/e  Bible. 
Eat  at  my  table— As  men  do  not  sit  down  at 
table  with  their  wives  and  children  in  the  East, 
this  constant  dining  at  court  was  a  distinction 
unaccompanied  by  any  of  the  drawbacks  it  would 
bring  to  us. — Kitto. 

Here  also  we  see  that  the  "sure  mercies  of 
David "  overflowed  on  the  faithful  and  humble- 
minded  in  the  family  of  Saul.  Mephibosheth,  the 
sou  of  Jonathan,  was  admitted  to  partake  In  the 
royal  prerogatives  of  David's  sou,  and  to  sit  con- 
tinually at  David's  table ;  and  so  it  will  be  with 
the  Jews:  when  they  are  Mephibosheths  in  faith 
and  humility  they  will  Iw  Mephibosheths  in  honor, 
they  will  be  admitted  to  share  in  the  glory  of  the 
True  David  in  the  Church  militant  here  and  tri- 
umphant hereafter.— irord«u,'orfh. 

12, 13.  Micha— Called  Micak  in  1  Chron.ft..35, 
wlu-re  it  appears  that  the  posterity  of  Jonathan 
continued  through  many  generations. —J/.  ,S. 
Terrij.  Who  had  a  numerous  offspring,  (1  Cliron. 
8.  34,  35  ;  U.  40,)  and  so  the  liouse  of  Saul 
8j)routed  up  and  flourished  afresh  from  one  who 
had  seemed  without  help  and  hope,  but  being  re- 
ceived into  David's  favor,  was  endued  with  new 
life.  Such  will  the  Hebrew  nation  be  when  re- 
stored to  God's  favor  in  Christ. —  Wordsucorth. 
Dwelt  in  Jerusalem— His  loyalty  remained 
unshaken,  though  much  contested,  both  at  the 
time  and  afterward ;  and  we  part  from  him  on 
tlie  banks  of  the  Jordan,  where,  with  all  the 


And  all  that  dwelt  in  the  house  of 
Zi'ba  were  servants  unto  Me'phib'o- 
sheth. 

18  So  Me-phib'o-sheth  dwelt  in  Je- 
ru'sa-lem;  for  he  did  "eat  continually  at 
the  king's  table  ;  and  was  lame  on  both 
his  feet. 


ICIinp.  19.33,36;  2  Kil 


signs  of  Eastern  grief,  lie  met  David  on  his  re- 
turn from  the  defeat  of  Absalom.— /v^o/t  Stan- 
liy.  And  was  lame — This  is  repeated  again 
from  vei>e  3,  probably  because  the  future  inci- 
dents of  Mephiltosheth's  life  (1(3.  1-4;  19.24-30) 
turn  ui>on  his  lameness.— i?/»'Ao/;  llervey. 

There  Is  a  remnant  of  Israel  which  has  already 
bowed  before  the  divine  David.  There  is  also  a 
remnant  which  will  one  day  bow  before  him. 
Israel  Itself  is  like  Mephibosheth.  It  is  lame  In 
both  Its  feet ;  Its  lameness  is  due  to  Its  fall,  con- 
sequent on  the  apostasy  of  its  fathers.  It  sup- 
posed that  it  could  walk  before  (iod  by  Its  own 
strength ;  but  it  can  do  nothing  to  help  Itself. 
"  It  is  lame  on  both  Its  feet,"  the  words  are  em- 
phatically repeated  by  the  sacred  historian.  Ver. 
13.  But  it  will  one  day  become  sensible  of  its  own 
lameness,  and  then  will  recover  Its  place  in  God's 
favor.  Even  now  the  divine  David  remembers 
his  own  promise,  ratified  by  oath  to  the  fathers. 
He  remembei-s  his  own  love  to  the  Hebrew 
Jonathan,  whose  love  to  him  was  a  deep  aud  In- 
tense love,  "a  wonderful  love,  passing  the  love 
of  women."  2  Sam.  1.  20.  He  desires  to  show 
the  kindness  of  God  to  their  soul.  He  searches 
after  them.  Let  them  come  to  Christ,  as  .Mephi- 
bosheth did  to  David,  in  faith  and  humility.  Let 
them  divest  themselves  of  all  proud  notions  of 
their  own  righteousness.  Let  them  fall  on  their 
face  before  the  Divine  Son  of  David,  and  do  him 
reverence.—  Wordsworth. 

Authorities  to  beConsulted 
Stanley's  On  the  Jewish  Church,  lectures  21 
and  24.  Kitto's  Daily  Bible  Illustrations,  38th 
week.  Geikie's  Hours  with  the  Bible,  vol.  iii, 
chap.  10.  Bishop  Hall's  Contemplations,  book 
15.  Sennons  by  C.  H.  Spurgeon.  Foster's 
Cyclopedia  of  Illustrations,  [numbers  marked 
with  a  star  refer  to  poetical  quotations,]  ver.  1 : 
34(56,  3469  ;  2:  2400  ;  7  :  9217,  10090 ;  8  :  *2026, 
8888. 

Practical  Thoughts. 
[the  true  friend.] 

1.  There  is  a  Friend,  who,  in  his  lofty  state, 
yet  thinks  of  the  lowlv  and  seeks  them  out. 
Ver.  1. 

2.  This  Friend  finds  man  in  a  low  condition, 
poor,  depressed,  bereft,  helpless.  Vers.  1-3. 


2  Sam.  9.  1-13. 


LESSON    IV. 


Third  Quarter. 


3.  This  Fiiend  sends  for  us  in  all  our  poverty 
and  helplessness,  and  invites  us  to  his  throne. 
Vers.  4,  5. 

4.  This  Friend,  when  we  approach  him  with 
fear,  meets  us  with  encouragement  and  abundant 
welcome.  Ver.  6. 

5.  This  Friend  honors  and  blesses  us,  not  for 
our  own  worthiness,  but  because  of  his  love  for 
us.  Ver.  7. 

6.  This  Friend  restores  to  us  the  royal  posses- 
sion which  we  have  forfeited  by  our  rebellion. 
Vers.  9,  10. 

7.  This  Friend  invites  us  to  a  companionship 
at  his  own  table,  and  leads  us  to  the  banqueting- 
house. 

8.  This  Friend  deserves  our  love,  our  loyal 
gratitude,  and  our  faithful  service. 

Sermon  Outline. 

BY  REV.   H.  LIEBHART,   D.D. 

Introduction.— Our  text  presents  two  leading 
characters— an  exalted  king,  who  has  conquered 
his  enemies,  and  who  stands  at  the  height  of 
his  power;  aad  a  poor,  unknown  cripple,  who 
has  a  reverential  awe  of  his  sovereign.  And 
yet  between  the  two  there  Is  a  strong  tie — the  pure 
and  true  friendship  of  Jonathan  and. David. 
Theme  :   True  Friendship. 

1.  It  is  a  holy  affection  which  never  dies. 

Jonathan  and  David  were  not  only  friendly  ac- 
quaintances ;  they  were  not  only  foud  of  each  other ; 
they  were  not  allied  to  each  other  by  common  inter- 
ests or  selfishness.  No :  they  belonged  to  each  other, 
loved  each  other.  They  were  pious  youths  united 
by  the  love  of  God,  and,  therefore,  their  friendly 
affections  were  tender  and  so  strong  that  not  even 
death  could  erase  the  fond  recollections.  Many 
years  had  passed  since  Jonathan's  death,  and  yet 
to  David  he  was  not  dead.  He  still  lived  in  his 
memory  and  his  heart.    Death  had  only  made  the 


sacred  ties  firmer,  and  brought  him  in  closer  com- 
munion with  his  departed  friend. 

So  lasting  and  alive  Is  true  friendship  that  It 
strives  to  obtain  tokens  of  remembrance ;  it  actuates 
a  desire  to  assist  those  who  sustain  any  relationship 
to  our  friends.  "  Is  there  yet  any  one  of  the  house 
of  Saul  ?  "  said  David ;  "if  so,  I  should  like  to  show 
him  some  kindness  for  Jonathan's  sake."  David 
transmitted  his  never-dying  friendship  to  any  one 
of  Jonathan's  loved  ones. 

There  is  much  selfishness,  misanthropy,  pessim- 
ism in  this  world,  but,  thank  God!  also  such  a  thing 
as  true,  tender  friendship  stronger  than  death. 

2.  It  is  entirelij  disinterested. 

The  king  on  the  throne  could  not  have  had  any 
personal  motive  in  assisting  a  poor  scion  of  the 
house  of  Saul.  David  had  reason  to  shun  and  avoid 
the  descendants  of  Saul.  None  of  them,  neither 
Mephibosheth  nor  another,  made  application— they 
dreaded  the  king.  But  for  Jonathan's  sake,  true, 
royal  friendship  extends  its  helping,  disinterested 
hand  to  a  lame  youth  of  no  particular  merit  what- 
ever. Whether  Mephibosheth  will  thank  or  not, 
whether  he  will  show  himself  worthy  or  not,  the 
true  friend  of  his  father  Invites  him  with  loving- 
kindness.  That  heart  which  cried  once,  "I  am 
distressed  for  thee,  my  brother  Jonathan,"  is  to-day 
as  disinterested  as  ever.  Friendship,  like  charity, 
seeketh  not  its  own. 

3.  True  friendship  is  active. 

David  not  only  shows  a  feeling  heart,  not  only 
inquires  of  the  house  of  Saul,  but  he  attests  his 
kindly  feelings  and  intentions  by  the  act. 

(1)  The  kind  king  fetched  Mephibosheth  out  of  the 
house  of  Machir,  the  son  of  Ammiel,  from  Lo-debar. 
(•2)  He  restored  him  to  his  patrimonial  Inheritance. 
"Come,"  says  he,  "and  walk  the  fields  and  mead- 
ows of  your  father,  live  in  the  house  of  thy  mother, 
the  acres  and  thy  home  shall  be  thy  own,"  etc. 
(3)  The  king  exalted  the  lame  youth  to  distinguished 
honors,  and  gave  him  suitable  attendants.  "  Mephib- 
osheth shall  eat  at  my  table,"  said  he,  "as  one  of 
the  king's  sons,  and  those  of  the  house  of  Ziba  shall 
be  his ! 


B,  C.  1034.] 


LESSON  V. 

David's  Repentance. — Psa.  51.  1-19. 


CAug.  3. 


GOLDEI\f  TEXT.— My  sin  ia  ever  before  me.— PsA.  51.  3. 

Time.— B.  C.  1034. 

Connecting  Link.— David's  sin  with  Bathsheba.  2  Sam.  11.  1-27. 

Introduction.  The  circiims-tances.—The  psalm  is  said  in  the  inscription  to  have  been  written  just  at 
the  time  when  Nathan  came  to  rebuke  him  for  the  terrible  guilt  which  he  had  contracted.  This  Is  con- 
firmed by  the  strongest  internal  evidence :  of  no  other  person  known  from  Holy  Scripture  can  it  be 
alSrmed  that  he  was  a  devout  man  before  and  after  a  grievous  fall,  that  his  fall  involved  blood-guiltiness, 
that  the  crime  was  unpunished  by  law,  and  that  he  was  restored  to  God's  favor.  The  depth  of  penitence 
and  the  fervor  of  devotion  are  specially  characteristic  of  David.— Cowon  Cook.  It  is  a  striking  distinc- 
tion of  the  Bible  that,  while  it  dismisses  in  a  few  verses  the  story  of  David's  victories,  which,  if  won  by 
an  Egyptian  or  Assyrian  monarch,  would  have  been  the  great  theme  of  their  chroniclers,  It  dwells  with 
208 


Aug.  3,  1884. 


LESSON  V. 


PsA.  51.  1-10. 


sad  detail  on  tbe  lesson  of  his  fall.  It  is  bis  glory  that  tie  avoided  to  so  f^reat  an  extent  the  sins  to  wliicb 
his  position  might  so  easily  have  led  him  ;  but  he  did  not  wholly  bear  himself  as  became  his  nobler  char- 
acteristlc-s.  The  higher  tbe  glory  be  enjoyed  the  greater  the  necessity  to  guard  against  temptation  ;  but 
tbougb  he  did  so  for  tbe  most  part,  one  terrible  sin  is  recorded  against  him  ;  that  connected  with  Uriah 
and  Batbsheba.  That  he  should  have  sinned  like  other  men  was  only  U)  Im  e.xi)ected  ;  but  bow  nobly  free 
and  morally  healthy  must  a  i>eople  have  been  to  value  the  dignity,  purity,  and  sacreduess  of  the  family 
80  highly  as  to  insert  in  its  public  records  this  sad  blemish  in  the  life  of  their  greatest  hero ;  a  liiug 
wielding  al)solutely  the  power  of  life  and  death.— t'.  (Jcikic.  AuthoiHhiy.—ll  is  a  marvel,  but,  never- 
theless, a  fact,  that  writers  have  been  found  t«  deny  David's  authorship  of  this  psalm  ;  but  their  objec- 
tions are  frivolous  ;  the  psalm  is  David-like  all  over.  It  would  be  far  easier  to  imitate  Milton,  Shakespeare, 
or  Tennyson,  than  David.  His  style  is  altogether  xui  {jcna-bi,  and  it  isas  easily  distinguishal)le  as  tbe 
touch  of  Raphael,  or  the  coloring  of  Rubens.— Spiotfcod.  Diviskim.—Wfe  discern  in  Psa.  51  four  parts 
of  decreasing  lent;th.  The  Urst  part,  verses  3-11,  contains  the  prayer  for  remission  of  sin  :  tbe  sec(md, 
verses  13-15,  tbe  prayer  for  renewal ;  the  third,  verses  10-19,  the  vow  of  spiritual  sacriQces  ;  the  lourth, 
verses  20,  21,  the  intercession  for  all  Jerusalem.  The  divine  name,  Eluhliii,  occius  live  times,  and  is  ap- 
propriately distributed  throughout  the  pA&Xm.—DcUlzsdi. 


1  Have  mercy  upon  me,  O  God,  ac- 
cording to  thy  loving-kindness;  accord- 
ing unto  the  multitude  of  thy  tender 
mercies  '  blot  out  my  ti-ansgressions. 


-illcb.  ! 


1.  Have  mercy— Tlie  prayer  for  forgiveness 
reposes  wholly  upon  the  grace  of  God.  David 
does  not  yet  venture  to  use  the  name  of  Jeho- 
vah ;  that  will  come  when  the  jirayer  has  been 
answered.  In  this  psahn  tlie  cloud  hangs  over 
the  sanctuary,  though  the  divine  light  shines 
throuirh  it,  and  inspires  ho]>e.  Mercy,  loving- 
kindness— The  first  word  is  strong;  it  implies 
kindness,  graciousness ;  but  the  second  is  niuch 
stronger;  it  speaks  of  deep,  tender,  parental 
sympathy,  of  an  abundance  and  overflow  of 
those  feelings  which  assure  the  penitent  child  of 
his  mother's  unutterable  love,  of  her  yearnings 
for  his  return  to  her  bosom.  So  great  a  sin 
could  not  be  blotted  out  but  by  a  great  outpour- 
ing of  grace. — Cation.  Cook.  The  multitude 
of  thy  tender  mercies— In  all  -godly  sorrow 
there  is  hope.  Sorrow  witiiout  hope  may  be  re- 
morse or  despair,  but  it  is  not  repentance. 
Hence  the  true  penitent  always  looks  to  the  lov- 
ing-kindness of  God  even  at  the  very  time  when 
he  feels  most  deeply  how  lie  has  sinned  against 
it.  The  cry  on  his  lips  is  "My  Father''''  even 
when  he  confesses  "  I  am  no  more  worthy  to  be 
called  thy  sony— Pe row ne.  Blot  out — Cancel, 
obliterate,  as  one  did  when  he  turned  the  smooth 
end  of  his  writing  instrument  and  passed  it  over 
the  tablet  of  wa.\  on  which  an  account  was 
charged.  — /?!/»(<:>•.  My  transgressions — No 
sin  ever  stands  alone;  each  single  transgression 
is  the  mother  of  many  transgressions :  each  is  a 
root  of  bitterness  whence  spring  many  bitter 
branches,  so  that  we  cannot  confess  one  sin 
•without  confessing  many. — Perowne. 
14 


2  Wash  'me  throughly  from  mine 
iniquity,  and  cleanse  me  trom  my  sin. 

8  For  'I  acknowledge  my  transgres- 
sions :  and  mv  sin  is  ever  before  me. 


The  riches,  the  power,  and  the  glory  of  a  king- 
dom can  neither  prevent  nor  remove  the  tonnent 
of  sin,  which  puts  the  monarch  and  the  l)eggar 
upon  a  level.— ifoDie. 

Two  things  are  necessary  to  tine  penitence: 

(1)  That  we  recognize  sin  and  then  likewise  grace ; 

(2)  That  we  know  and  believe  Uiat  (iod  desires  to 
be  gracious  and  merciful  to  all  who  l>elieve  in 
Christ— Luther. 

2.  "Wash  me  thoroughly— Literally,  "  mul- 
tiply  to   wash   me."     The   washing   must  be 

I  tliorough,  it  must  be  repeated,  therefore  he  cries, 
I  "Multiply  to  wash  me."  The  dye  is  in  itself 
immovable,  and  I,  the  sinner,  have  lain  long  in 
it  till  the  crimson  is  ingrained ;  but,  Lord,  wash, 
j  and  wash,  and  wash  again,  till  the  last  stain  is 
'  gone,  and  not  a  trace  of  my  defilement  is  left. 
!  Tlie  hypocrite  is  content  if  his  garments  be 
j  washed,  but  the  true  supplicant  cries,  "  Wash 
we." — Spur g eon.  Cleanse  me  from  my  sin — 
I  The  original  word  signifies  to  miss  an  aim,  as  an 
archer  does  who  shoots  short  of  his  mark,  be- 
yond or  beside  it.  It  is  also  used  for  treading 
aside,  or  tripping,  in  the  act  of  walking.  In  a 
spiritual  sense  it  denotes  deviation  from  a  rule, 
whether  by  omission  or  commission. —  Tliomas 
T.  Biddulph. 

3.  For — This  particle  expresses,  not  the  rea- 
.son  why  God  should  forgive  liim,  but  the  reason 
why  he  asks  for  forgiveness,  namely,  his  own 
sense  and  acknowledgment  of  his  sin. — Psrowne. 
I  acknowledge— Literally,  /  will  know.  The 
word  is  expressive  of  clear  internal  perception  of 
sin.     The  wilhngness  to  know  sin  is  the  first 

209 


PsA.   51.  1-1< 


LESSON   V. 


Third  Quarter. 


4  Against  *  thee,  thee  only,  have  I 
sinned,  and  done  this  evil  ^in  thy  sight; 
*that  thou  mightest  be  justified  when 
thou  speulsest,  a7id  be  clear  when  thou 
judgest. 


*  Gen.  39.  9  ;  Lev.  5.  19.- 


step  toward  repentance,  and  the  open  expression 
of  this  knowledge  is  the  e.xact  idea  of  acknowi- 
edge,  con/ess. — F.  G.  Hibbard.  My  sin  is  ever 
before  me— Not  the  terror  of  God's  wrath  and 
judgment,  but  the  deep  sorrow  for  despite  done 
to  God's  love  and  goodness,  is  the  feeling  upper- 
most. David  dreads  not  punishment,  but  sepa- 
ration from  God. — Perowne. 

It  is  hard  to  believe  the  sin  we  do  our  own. 
One  lays  the  blame  on  circumstances ;  another  on 
those  who  tempted ;  a  third  on  Adam,  Satan,  or 
his  own  nature,  as  if  it  were  not  himself.  "  The 
fathers  have  eaten  a  sour  grape,  and  the  chil- 
dren's teeth  are  set  on  edge."  In  this  psalm  no 
such  self-exculpation.  Personal  accountability 
throughout.  No  source  of  evil  suggested  or  con- 
ceived but  his  own  guilty  will ;  no  shifting  of  re- 
sponsibility ;  no  pleading  of  a  passionate  nature, 
or  royal  exposure,  as  peculiar.  "  I  have  sinned." 
"  I  acknowledic  mu  transgression ;  my  sin  is  ever 
before  me.— iiobotaon. 

4.  Against  thee,  thee  only — Face  to  face 
■with  Gnd  he  sees  nothing  else,  can  think  of 
nothing  else,  but  his  presence  forgotten,  his  ho- 
liness outraged,  his  love  scoj-ned.  Therefore  he 
must  confess  and  be  forgiven  by  God  before  he 
could  even  think  of  the  wrong  done  to  his  neigh- 
bor.— Perowne.  From  the  relation  of  all  souls 
to  God  every  sin  against  man  lies  primarily 
against  God,  to  the  end.,  or  final  consequence, 
that  God,  who  is  the  supreme  and  ultimate  Judge 
of  all  human  conduct,  may  be  justified  in  his 
sentence  upon  the  wicked.  —  F.  G.  fHibbard. 
That  thou  mightest,  etc. — That  is,  David  con- 
fesses his  guilt  unreservedly,  in  order  that  he 
may  admit  the  justice  of  whatever  sentence  God 
may  pronounce.  "  Justified  "  is  taken  in  the 
true  forensic  sense  of  being  just  in  fiict  and  ap- 
pearance, of  being,  and  of  being  acknowledged 
to  be,  righteous.  This  recognition  of  God's  right- 
eousness is  the  first  and  most  certain  proof  that 
a  man  is  in  a  true  position,  and  is  capable  of 
justification. — Canon  Cook.  Clear  when  thou 
judgest — Paul's  explanation  of  this  passage  is, 
that  the  sinfulness  of  man  displays  in  a  striking 
contrast  the  holiness  of  God  ;  or,  as  the  apostle 
says,  "  Let  God  be  true,  and  every  man  a  liar." 
The  universal  sinfulness  of  man  displays  the 
unique  sinlessness  of  God.  It  shows  that  God, 
210 


5  Behold,  'I  was  shapen  in  iniquity; 
and  in  sin  did  my  mother  "conceive  me. 

6  Behold,  thou  desirest  truth  in  the 
inward  part;  and  in  the  hidden  part 
thou  slialt  niiike  me  to  know  wisdom. 


'  Job  14.  4  ;  Johu  3.  G  ;  Rom.  5.  1> 


and  God  alone,  is  qualified  to  judge,  and  that 
man  is  inexcusable  if  he  presumes  to  pro- 
nounce judgment  on  the  doings  of  God. —  Words, 
worth. 

5.  Shapen  in  iniqiiity— The  verb  rendered 
"shapen"  simply  denotes  the  being  born. — F. 
G.  Hibbard.  In  sin  did  my  mother— David's 
mother  was  the  Lord's  handmaid,  he  was  born 
in  chaste  wedlock,  of  a  good  father,  and  he  was 
himself  "  the  man  after  God's  own  heart ; "  and 
yet  his  nature  was  as  fallen  as  that  of  any  other 
son  of  Adam,  and  there  only  needed  the  occa- 
sion for  the  manifesting  of  that  sad  fact. — Spur-  , 
(/eon. 

He  lays  on  himself  the  blame  of  a  tainted  nature 
instead  of  that  of  a  single  fault ;  not  a  murder 
only,  but  of  a  murderous  nature.— Crt?mn. 

I  believe  David  to  speak  here  of  what  is  com- 
monly called  original  sin ;  the  propensity  to  evil 
which  every  man  brings  into  the  world  with  him, 
and  which  is  the  fruitful  source  whence  all  trans- 
gression  proceeds.— ^dam  Clarke. 

6.  Thou  desirest  truth- Uprightness  of 
heart :  that  yery  uprightness  and  integrity 
which  David  and  other  of  the  Old  Testament 
saints  assert  elsewhere,  but  in  which,  now  under 
deep  conviction  of  his  .sinfulness,  he  feels  him- 
self to  be  so  deficient. — Peroivne.  Inward  parts 
.  . .  hidden  part — Literally,  the  reins  and  tlie 
covered  parts.,  two  synonymous  words  which,  in 
Hebrew  psychology,  correspond  to  the  New  Tes- 
tament phrase  *'  inner  man  "  or  "  inward  part,'''' 
(Luke  11.  39  ;  Rom.  7.  22 ;  2  Chron.  4. 16  ;  Eph. 
3.  16,)  and  must  here  be  understood  generic- 
ally  of  the  entire  spiritual  and  psychical  nature 
of  man.— 2^.  G.  Hibbard.  Truth  in  the  reins 
is  an  upright  nature  in  man's  deepest  inward 
parts  ;  and,  in  fact,  since  the  reins  are  accounted 
as  the  seat  of  the  tenderest  feelings,  in  man's  in- 
most experience  and  perception,  in  his  most  se- 
cret life,  both  of  conscience  and  of  mind.  Psa.  16. 
7. — Delitzsch.  Hidden  part . .  .  wisdom— Da- 
vid  assigns  iniuard  part  as  the  seat  of  truth  and 
wisdom.,  which  determines  it  to  be  the  seat  of 
thought  and  purpose  as  well  as  feeling.  The 
Hebrews  had  no  metaphysical  system  of  thought, 
but  located  the  mind  or  sensibilities  phenomen- 
ally ;  that  is,  according  to  their  sensible  effect  on 
the  nerves. — F.  G.  Hibbard. 


Aug.  3,  1884. 


7  Purge  me  with  hyssop,  and  I  shall 
be  clean;  wash  me,  and  I  shall  be  whiter 
than  snow. 

8  Make  me  to  hear  joy  and  gladness; 
that  the  bones  which  thou  hast  broken 
may  rejoice. 

9  Hide  thy  face  from  my  sins,  and 
blot  out  all  mine  iniquities. 


LESSON  V. 


PsA.  51.  1-19. 


15.  9;  Eph.  2.  Ill 


spirit. 


7.  Purge  me  with,  hyssop— That  is,  as  with 
hyssop,  which  was  used  hi  Levitical  purilicu- 
ti'ous,  as  alter  touoliing  a  corpse,  (Num.  19.  18,) 
and  more  especiiilly  for  leprosy.  See  Lev.  14. 
4-6.  David  rc;;arded  his  sinfulness  as  a  moral 
leprosy,  for  which  the  cure  was  symbolized  by 
the  blood  sprinkled  with  the  hyssop.— 6'a/wn 
Cook.  Hyssop— The  lasaf  or  asaf.,  the  caper 
plant,  the  bri-rht  green  creeper  which  climbs  out 
of  the  fissures  of  the  rocks  in  the  Sinaitic  valleys, 
has  been  identified,  on  grounds  (jf  great  proba- 
bility, with  the  "  hyssop  "  or  ezob  of  Scripture  ; 
and  tlius  explains  whence  came  the  green 
brunches  used,  even  in  the  desert,  for  sprinkling 
the  water  over  the  tents  of  the  Israelites. — Dean 
IStaidey.  I  shall  be  clean— And  history  scarcely 
records  a  grander  instance  of  the  change  of  blood- 
red  sin  into  dazzling  whiteness  than  this,  that 
out  of  the  subsequent  marriage  of  David  and 
Bathsheba  sprang  Solomon,  the  most  richly 
blessed  of  all  kings.— A/^Vs^vA. 

8.  Hear  joy  and  gladness— In  the  assuranceof 
forgiveness,  for  which  David  prays.  The  bones 
•which  thou  hast  broken — These  are  regarded 
as  constituting  the  strength  and  frame-work  of 
the  body,  the  crushing  of  the  bones  being  a  very 
strong  figure,  denoting  the  most  complete  pros- 
tration, mental  and  bodily. — Perowne.  The 
pain  of  a  heart  truly  broken  for  sin  may  well 
be  compared  to  that  of  a  broken  bone ;  and  it  is 
the  same  Spirit,  who,  as  a  Spirit  of  bondjige, 
smites  and  wounds,  and,  as  a  Spirit  of  adoption, 
lieals  and  binds  uj). — Henry,  May  rejoice — At 
tlie  resurrection  of  the  body  this  petition  will  be 
granted,  in  a  literal  sense,  when  the  "  bones," 
that  are  moldered  into  dust,  shall  "rejoice  and 
flourish  as  an  herb."  Isa.  06.  14. — Rome. 

0.  Hide  thy  face— Do  not  only  forgive,  but 
forget,  my  sin.s.  See  Psa.  32.  1.  If  we  wish  that 
God  should  turn  his  face  from  our  sins,  our  own 
face  must  be  turned  toward  them.  See  verse  3.  We 
must  not  hide  them  it  we  wish  that  they  should 
be  hidden  by  him. —  WorJmcorth.  Blot  out — 
See  note  on  verse  1,  last  clause. 

10.  Create  in  me— The  spiritual  work,  heart 
renewal,  is  constantly  before  the  royal  penitent. 


10  Create  *  in  me  a  clean  heart,  O  God  ; 
and  renew  *  a  right  spirit  within  me. 

11  Cast  me  not  away  'from  thy  pres- 
ence ;  and  take  not  thy  '"  Holy  Spirit 
from  me. 

12  Restore  unto  me  the  joy  of  thy 
sal  vatiou ;  and  uphold  me  with  thy  free 

Spirit: 


'  Ezek.   36.  87 ;  Rom.  8.  9  ;  Eph.  4.  30.- 


and  this  is  nothing  less  than  a  new  creation. 
The  word  create  is  the  strongest  known  in 
the  Hebrew  for  bringing  into  being  that 
which  did  not  before  exist,  as  Gen.  1. 1.  Comp. 
Eph.  2.  10;  4.  24;  and  "■  new  creation,"  2  Cor. 
5.  17;  Gal.  6.  lo.—F.  G.  lllhhard.  A  clean 
heart — The  whole  spiritual  being  of  the  man 
had,  as  it  were,  fallen  into  a  chaos.  The  pure 
heart  and  the  childlike  feeling  of  confidence 
could  only  return  as  a  new  creation. — Perowne. 
Renew  a  right  spirit — A  steadfast  spirit.  One 
not  disquieted  by  fears  or  doubts,  a  mind  stayed 
on  the  Lord,  and,  therefore,  kept  in  perfect 
peace.  See  Isa.  26.  Z.— Canon  Cook. 

II  there  is  any  greater  exercise  of  power  than 
that  which  brought  all  things  out  of  nothing,  it  is 
that  which  brings  a  clean  thing  out  of  an  unclean, 
or  makes  a  saint  out  of  a  sinner.— Phtjne/-. 

11.  Cast  me  not  away — He  realizes  his  of- 
ficial, as  well  as  his  private,  sin,  and  its  guilt 
and  evil  consequences,  and  whilst  imploring 
a  pure  heart  and  steadfast  spirit,  he  prays  that 
he  may  remain  in  the  presence  and  favor  of 
God,  and  retain  and  enjoy  the  Holy  Spirit,  and 
the  grace  with  which  he  had  been  anointed 
by  Samuel.  —  C.  A.  Bnggs.  Take  not  thy 
Holy  Spirit  — That  Spirit  which  came  upon 
David  at  his  anointing  as  king,  (1  Sam.  16.  13,) 
and  by  which  he  had  achieved  all  his  vic- 
tories, he  had  now  forfeited,  and  he  depre- 
cates the  justice  which  would  take  back  the 
forleitm-e.  With  the  divine  rejection,  as  with 
Saul,  would  follow  that  by  the  people  of 
Israel.  1  Sam.  IG.  14;  2  Kings  24.  24.  The 
order  follows  in  moral  sequence  no  less  than  in 
judicial  judgment — loss  of  the  favor  of  God,  loss 
of  providential  rank  and  honor,  loss  of  the  soul. 
—F.  0.  Hihbard.  The  petition  expresses  the 
holy  fear  of  the  man  who  hsis  his  eyes  open  to 
the  depth  and  iniquity  of  sin,  lest  at  anymoment 
he  should  be  left  without  the  succor  of  Chat  Di- 
vine Spirit  who  was  the  only  source  in  him  of 
every  good  thought,  of  every  earnest  desire,  of 
every  con.stant  resolution. — Perowne. 

12.  Restore  .  .  .  uphold— The  idea  of  "up- 
hold,"  here,   is  to  conjinn,  render  permanent. 


PsA.  51.  1-19. 


LESSON  V. 


Third  Quarter. 


13  Then  will  I  tt-ach  transgressors  thy 
ways;  and  sinners  shall  be  converted 
unto  thee. 

14  Deliver  me  from "  blood-guiltiness, 
0  God,  thou  God  of  my  salvation ;  and 
my  tongue  siiall  sing  aloud  of  thy  right- 
eousness. 


David  desires  that  the  restored  state  be  sustained 
and  abiding.  This  is  the  point  of  the  petition. 
But  he  has  not  in  himself  the  elements  of  this 
stability.  God  only  can  "restore  the  joys  of 
salvation,"  and  he  alone  can  cause  him  to  stand 
firm  in  this  restored  life. — F.  G.  Bibbard. 
"With  thy  free  Spirit — The  vford  rendered 
free,  (Heb.  nedibah,)  signifies  liberal.,  generous., 
magnificent.,  noble.,  as  opposed  to  servile  and 
niggardly.  See  E.vod.  25.  2 ;  35.  5,  21 ;  1  Chron. 
29.  9,  17  ;  2  Chron.  29.  31 ;  Isa.  32.  5,  8.  It 
here  signifies  that  Divine  Spirit  who  gives  un- 
grudgingly, (see  James  1.  5,)  and  which,  when 
he  works  without  let  or  hinderance  on  man's 
spirit,  excites  it  to  the  free,  cheerful,  and  joyful 
obedience  of  a  loving  son,  as  contrasted  with  the 
forced  service  of  a  fearful  slave.  Gal.  4.  6,  7. — 
Wordsworth. 

13.  Then  will  I  teach— The  Hebrew  im- 
plies a  longing  :  1  would  fain  teach  transgressors 
thy  ways,  those  who,  like  me,  have  committed 
heinous  sins.  Such  a  desire  is  one  of  the  surest 
signs  of  spiritual  repentance.  —  Canon  Cook. 
Teach  .  .  .  thy  ways— How  he  fulfilled  this 
promise  is  shown  in  some  of  his  subsequent 
psalms,  as  Psalms  32,  40,  and  103,  which  should 
be  read  in  this  connection.  —  F.  G.  Hibbard. 
Sinners  shall  be  converted  —  The  form  is 
optative,  and  expresses  that  which  he  desires  to 
do  as  an  evidence  of  his  gratitude,  and  as  know- 
ing how  greatly  his  sin .  must  have  been  a 
stumbling-block  to  others.  Terrible  had  been 
the  fruit  of  his  sin,  not  only  in  the  wasting  of 
his  own  soul,  but  in  the  injury  done  to  others. 
Terrible  was  hLs  punishment  in  witnessing  this ; 
and,  therefore,  the  more  anxious  is  he,  though 
he  cannot  undo  Ms  own  sin,  to  heal  the  breach, 
and  repair  the  evil  of  sin  in  other  souls. — 
Perowne. 

The  man  who  is  himself  a  saved  sinner  can  best 
point  out  the  way  of  salvation  to  sinners,  can 
show  the  joys  of  pardon,  and  can  persuade  others 
to  enter  the  gates  of  Gospel  grace. 

ITnto  thee  —  Doubtless  this  psalm  and  the 
whole  story  of  David  have  produced,  for  many 
ages,  the  most  salutary  results  in  the  conversion 

212 


15  O  Lord,  open  thou  my  lijis ; 
and  my  mouth  shall  show  forth  thy 
praise. 

16  For  thou  desirest  not  sacrifice, <i else 
would  I  give  it ;  thou  delightest  not  in 
burnt  offering. 

17  The  sacrifices  of  God  are  a  broken. 


[  should  give  it. 


of  tBinsgressors,  and  so  evil  has  been  overruled 
for  good. — Spurgeon. 

14.  From blood-giultiness— Lit.,  "bloods;" 
the  plural  is  exclusively  used  to  denote  blood- 
shed or  murder :  thus.  Gen.  4. 10,  "  The  blood  of 
Uriah  cries  for  vengeance  like  that  of  Abel." 
David  cannot  have  a  free  spirit  miless  God  si- 
lences the  accuser. — Canon  Cooh.  Sing  aloud 
—Thus,  after  forgiveness,  according  to  the  law 
of  Moses,  comes  the  ofi'ering  of  praise  and  thanks- 
giving.—i^.  G.  Hibbard.  Thy  righteousness 
— Why  is  this  attribute  of  God  especially  men- 
tioned as  the  subject  of  praise  ?  Because  the 
i-ighteousness  of  God  is  that  attribute  according 
to  which  he  gives  to  every  one  his  own,  to  those 
who,  with  repentance  and  faith  turn  to  him,  the 
forgiveness  which  they  ask,  and  which  he  has 
■promised  to  bestow.  Hence  John  says.  If  we 
confess  our  sins,  he  is  faithful  and  just  (or  right- 
eous) to  forgive  us  our  was,.— Perowne. 

Honest  penitents  do  not  fetch  a  compass  and 
confess  their  sins  in  an  elegant  periphrasis,  but 
they  come  to  the  point,  call  a  spade  a  spade,  and 
make  a  clean  breast  of  all.  What  other  course 
is  rational  "in  dealing  with  the  Omniscient?—' 
SpurgeoJi. 

15,  16.  Open  thou— Or,  Thou  wilt  open; 
his  lips  have  been  closed  by  guilt ;  when  the 
conscience  is  freed,  prayers  and  thanksgivings 
will  flow  from  it  freely  and  copiously.— (7a«o?i 
Cook.  Desirest  not  sacrifice — David  is  speak- 
ing of  personal  guilt ;  that,  he  feels,  cannot  be 
cleansed  by  sacrifice.  God  has  no  pleasure  in 
sacrifices  offered  in  place  of  inward  contrition. — 
Canon  Cook.  The  external  rite  availed  nothing 
without  the  hearty  and  humble  self-surrender  of 
the  penitent  spirit. 

17.  The  sacrifices  of  God— That  is,  those 
sacrifices  which  God  really  approves,  and  which 
are  the  results  of  his  own  work.  His  fatherly 
chastisement  breaks  the  spirit,  which  he  then 
pities  and  accepts.— Canow  Cook.  A  broken 
and  a  contrite  hear1>— The  inward  part  of  a 
man  is  said  to  be  broken  and  crushed  when  his 
sinful  nature  is  broken,  his  ungodly  self  slain, 
his  impenetrable  hardness  softened,  his  haughty 


Aug.  3,  1884. 


LESSON  V. 


PsA.  51.  1-19. 


spirit :  a  broken  and  a  contrite  heart,  O 
God,  tliou  wilt  not  despise. 

18  Do  LTood  in  thy  good  pleasure  unto 
Zi'on:  build  tiiou  the  walls  of  Je-ru'sa- 
lem.      • 


viiin-frloryinf?  brought  low — iu  linu,  when  ho  is 
in  hiiiiself  become  as  nothing,',  and  when  God  is 
everj'  thing  to  liiui.— /Wi7;.V(-/t. 

Jaslnia  ben  Levi  (R.  Sdiihcdri)),  43  ?j,)  says  :  At 
the  thiie  when  the  temple  wiis  stanunig,  wlioever 
brouKht  a  burnt-oITrrlnjr  reeeiveil  the  rewurU  of 
It,  and  whoever  hroujrht  a  iiieat-olTerlUir,  the  re- 
ward of  It ;  but  the  lowly  was  accounted  by  the 
Scriptures  as  one  who  offered  every  kiud  of  sac- 
rifice at  once.— Dch'tMC/t. 

18.  Do  good  .  .  .  unto  Zion — A.**  a  king  he 
feels  he  h;us  exi^seJ  his  people  and  khigdoui,  no 
less  than  himself,  to  judgments,  and  these  public 
calamities  liad  been  stenily  foretold  by  Nathan. 
2  Sum.  12.  10-12.  They  must  sutler  with  him  ; 
yea,  through  their  suflering  the  king  more  pro- 
foundly suffers. — F.  G.  Hibbard.  On  Zion,  see 
Lesson  I,  vei'se  7,  notes.  Build  thou  the 
walls — Tliis  and  the  following  vei-se  are  sup. 
posed  by  most  of  the  later  connnentators,  and  by 
some  of  an  earlier  age,  to  liave  been  added  dur- 
ing, or  immediately  after,  the  Bubyloni.sh  cap- 
tivity ;  but  tlie  connection  of  thought  appears 
sufficiently  clear  and  satisfactory.  David  has 
just  declared  that  he  puts  no  trust  in  sacrifices 
ofl'ered  for  the  expiatioji  of  his  personid  guilt ; 
for  himself  he  has  but  cue  offering,  (unfeigned 
re}>cntauce,)  but  as  a  king  he  feels  differently  ; 
he  can  promise  abundant  sacrifices  if  in  his  good- 
ness God  will  complete  (tliat  is,  enable  him  to 
complete)  the  building  of  the  walls  of  Jerusalem. 
—  Canon  Cook.  Of  Jerusalem — Jerusalem  is  a 
name  for  the  Church,  ])arallel  to  Zion.  By  his 
sin  l>e  had  weakened  tlie  cause  of  religion.  He 
asks  God  to  repair  tlie  breaches  wliicli  his  own 
misconduct  had  made. — Plinner.  David  feared 
lest  his  guilt  should  render  him  as  an  Achan  in 
the  congregation  of  Israel ;  and,  therefore,  he 
concluded  liis  penitential  prayer  with  entreating 
God  to  protect  and  pro.'^jier  Zion." — IScott. 

When  we  have  most  business  of  our  own,  and 
of  (greatest  Importance  at  the  throne  of  grace,  yet 
then  we  must  not  forget  to  pray  for  the  Church  of 
God ;  nay,  our  Master  has  taught  us  In  our  dally 
prayers  to  begin  with  that,  HalUmxd  he  thy 
iia»ic,  Thy  kingdom  come. — Henry. 

19.  Sacrifices  of  righteousness— The  con- 
struct or  genitive  relations  of  the  nouns  yield 
the  sense  oi' sacrijke  in  orJtr  (ojuvtijivaiion — ex- 


19  Then  shalt  thou  be  pleased  with 
"the  sacrifices  of  righteousness,  with 
burnt  ollering,  and  whole  burnt  offering: 
then  shall  they  oiler  bullocks  upon  thine 
altar. 


piatory  sacrifices.  So  the  word  denotes  verso  16. 
In  perfect  analogy  with  this  construction,  the 
plirase  facrijice/i  of  thanksgiving^  tlie  exact  oppo- 
site, occui-s  ;  that  is,  sucrijices  for,  or  to  express 
thanksgiving  for,  justifying  favor  received. — F. 
G.  Jlibbard.  "With  buxnt-oflfering — The  "  sac- 
rifices of  rigliteousness "  were  for  expiation  or 
atonement  ;^  the  "  burnt-ollcring"  "  was  the  sac- 
rifice of  entire,  full,  unconditional  surrender  t« 
Jehovah."  The  fonner  for  justification,  tlie  lat- 
ter expressive  of  complete  8elf-con.secration.  In 
the  burnt-ottering  the  entire  animal  was  burned 
upon  the  altar,  indicating  entire  surrender  to 
God.  Offer  bullocks — We  bring  not  the  Lord 
our  least  things — our  doves  and  pigeons  ;  but  we 
present  him  with  our  best  possessions — our  bul- 
locks.— Spurgeon. 

David  had  fallen  Into  sins  enough;  blackest 
crimes ;  there  was  no  want  of  sins.  And  there- 
upon the  unbelievers  sneer  and  ask,  Is  this  your 
man  according  to  God's  heart  ?  The  sneer,  I  must 
say,  seems  to  me  but  a  shallow  one.  What  are 
faults  ?  what  are  the  outward  details  of  a  life,  11 
the  inner  secret  of  It,  the  remorse,  temptations, 
true,  often-baffled,  never-ended  struggle  of  it,  be 
forgotten  f  "  It  Is  not  In  man  that  walketh  to  di- 
rect his  steps."  Of  all  acts  is  not,  for  a  man, 
repentance  the  most  divine?  The  deadliest  sin, 
I  say,  were  that  same  supercilious  consciousness 
of  no  sin ;  that  Is  death :  the  heart  so  conscioiis  is 
divorced  from  sincerity,  humility,  and  fact;  Is 
dead  :  it  is  "  pure  "  as  dead,  dry  sand  is  pure.  Da- 
vid's life  and  history,  as  written  for  us  in  these 
psalms  of  his,  I  consider  to  be  the  truest  emblem 
ever  given  of  a  man's  moral  progress  and  war- 
fare here  below.  All  earnest  souls  will  ever  dis- 
cern in  it  the  faithful  struggle  of  an  earnest  hu- 
man soul  toward  what  is  good  and  l)est.  Strug- 
gle often  baffled,  sore  baffled,  down  as  Into  entire 
wreck  ;  yet  a  struggle  never  ended ;  ever,  with 
tears,  repentance,  true,  unconquerable  purpose, 
begun  anew.— T.  Carlyle. 

Authorities  to  be  Consulted. 
For  the  circumstances  under  which  this  pi<alm 
was  written,  sec  Goikie's  Hours  with  the  Bible, 
iii,  chap.  11.  Stanley's  Jewish  Church,  lecture, 
Pulpit  Analyst,  v,  304.  Glad  Tidings,  (D.  L. 
Moody's  Sermons,) 473.  Stems  and  Twigs,  vol. 
ii,  11.  Preacher's  Lantern,  i,  •_'.")0  ;  ii,  742.  Free- 
man's Bible  Manners  and  Customs,  437,  151. 
F.  W.  Robertson's  Sermons ;  also  sennona 
213 


PsA.  51.  1-19. 


LESSON  V. 


Third  Qitartbe. 


by  C.  Simeon,  F.  D.  Maurice,  (  Prophets  and 
Kings,  sermon  4.)  Foster's  Cyclopedia  of  Il- 
lustrations, [numbers  marked  with  a  star  refer 
to  poetical  quotations,]  ver.  1 :  3901,  3906 ; 
1-3  :  9147,  927,  928  ;  5  :  *795,  4268,  4269  ;  6  : 
2608 ;  7  :  433,  *22S0,  7934  ;  8 :  12306  ;  9  :  229 ; 
10 :  2850,  2967 ;  11 :  7562  ;  12  :  253  ;  13  :  2978 ; 
15 :  11058  ;  17 :  *517,  1046,  10936. 

Practical  Thoughts. 

[the  forgiveness  of  sins.] 

1.  The  forgiveness  of  sins  is  made  possible 
only  by  the  multitude  of  the  tender  mercies  of 
the  Lord.  Ver.  1. 

2.  The  forgiveness  of  sins  which  every  soul 
needs  is  a  thorougli  cleansing,  washing  away  all 
guilt.  Ver.  2. 

3.  The  forgiveness  (A  sins  is  conditioned  upon 
an  honest  recognition  and  confession  of  sins. 
Ver.  3. 

4.  The  forgiveness  of  sins  can  only  be  be- 
stowed by  the  one  who  is  most  wronged  by  sin, 
Almighty  God.  Ver.  4. 

6.  The  forgiveness  of  sins  can  only  be  given 
to  the  sinner  who  recognizes  his  guilt  and  the 
justice  of  his  punishment.  Ver.  4. 

6.  The  forgiveness  of  sins  removes,  blots  out, 
destroys  the  record  of  guilt,  and  is  followed  by  a 
new  nature.  Ver.  10. 

7.  The  forgiven  sinner  cannot  only  praise 
God,  but  can  teach  his  fellow-men  the  way  of 
salvation.  Ver.  13. 

Sermon  Outline. 

BY  REV.   H.  SPELLMEYER,   D.D. 

Consider:  I.  The  Confession;  II.  The  Peti- 
tions ;  III.  The  Vow. 

I.  In  Confoision  (1)  frank,  full  acknowledgment. 
Strong,  unequivocal  terms,  "transgression,"  "iniq- 
uity," "si/i."  (2)  Personal  responsibility,  "J  have 
done.' '  Bom  with  seeds  of  sin  in  his  heart,  (ver.  5.) 
Sin  is  not  from  God,  Adam,  or  ancestry.  It  has  an 
214 


Sins  must  be 
must  be  crossed 
ence,  (ver.  9-.) 


individual  character,  and  each  one  a  personal  ac- 
countability. (3)  Confessed  to  Ood.  As  it  were,  his 
"only  "  sin  against  God.  All  sin,  against  society, 
one's  neighbor,  one's  self,  is  against  God,  as  God  is 
against  all  sin.  (4)  Unceasing  penitence,  (ver.  3.) 
Read  Psa.  32.  3,  4.  Day  and  night  accused  by  con- 
science. 

II.  In  the  Petitionshe  begs  (1)  Forgiveness  (verse 
1)  on  the  ground  of  (a)  God's  "  mercies."  A  multi- 
tude of  sins  requires  "a  multitude  of  mercies." 

(b)  "Tender."  A  broken  heart  needs  "tender 
mercies."    He  begs  (2)  absolute  forgiveness,    (a) 

blotted  out."  The  record  of  debt 
by  a  red  line,  (h)  No  future  refer- 
The  impenitent  would  be  hidden 
from  God's  face.  The  penitent  asks  God  to  "  hide 
his  face  from  his  sins."  He  begs  (3)  "a  clean 
heart."  Sin  can  be  "washed"  out.  God  will  do 
more  than  pardon.  He  will  "purge,"  "cleanse," 
and  make  "whiter  than  suow."  Therefore  (a)  a 
truly  saved  man  is  saved  in  his  heart.  He  gives  his 
heart  to  God.  His  moral  personality  is  filled  with 
God's  Spirit.  You  are  not  saved  unless  your  heart 
is  saved,  (b)  He  is  saved  to  the  extent  of  a  "  clean 
heart."  This  comes  by  a  Divine  creation,  (ver.  10.) 
Your  heart  will  be  clean  only  in  so  far  as  you  sur- 
render it  to  God.  (c)  He  is  saved  by  Christ's  aton- 
ing blood.  David  uses  the  mode  of  speech  common 
to  Levitical  rites—"  Purge  me,"  etc.  Wo  say  "  The 
blood  cleanseth."  The  atonement  is  in  both  Psalms 
and  Gospels,  (rt)  He  is  not  saved  beyond  a  possibil- 
ity of  spiritual  declension.  The  "joys  of  salva- 
tion "  may  be  lost.  God  may  "  cast  a«'ay  from  his 
presence."  Indulging  a  wrong  spirit  may  induce  a 
"  withdrawal  of   the   Holy    Spirit,  '  rers.    10,  11.) 

(c)  He  is  consciouslii  saved.  David  *ould  not  ask 
God  to  "  restore  the  joy  of  salvatio;^  "  unless  con- 
scious he  had  lost  what  once  he  a  nsciously  had. 
The  13th  verse  contains 

III.  The  Voiv.  It  is  because  God  has  mercy  on  us 
(ver.  1)  that  we  are  impelled  to  go  oat  in  mercy  to 
others,  (ver.  13.)  If  we  would  save  men,  we  must 
be  thoroughly  saved.  Have  we  this  Itness  ?  Is  the 
"spirit  right,"  the  "heart  clean?'  Have  we  lost 
the  "joy  of  salvation?"  Voice  the  penitent's 
prayer!  God  will  not  cast  you  awa/  if  you  come  ! 
And  in  "the  multitude  of  tender  mercies"  there  Is 
peace! 


Aug.  10,  1884. 


LESSON  VI. 


2  Sam.  15.  1-14. 


B.C.  1023.: 


LESSON  VI. 

Absalom's  Reuki.i.ion.— 2  Sam.  15.  1-14. 


[Aug.  10. 


GOLDEi\  TEXT.-Honor  lliy  fntlu-r  niid  iliy  nioilier,  that  thy  dayit  iiiny  he  long  on  the  land 
which  the  Lord  thy  God  jjlveth  thee.— Exod.  'M.  l.i. 

TIME.-B.  C.  1003. 

Placks.— Jerusalem  and  Hebron. 

Co.NNKLTiNG  Li.NKS.— (1)  The  sln  of  Amnon.  ~  Sam.  13. 1-2*2.  (i)  Banishment  of  Absalom  for  the  mur- 
der of  his  brother,  Amnon.  2  Sam.  18.  23-39.  (3)  Return  of  Absalom,  through  the  influence  of  Joab. 
2  Sam.  14.  1-33. 

iNTRODirTiox.— Among  the  causes  which  led  to  the  rebellion  of  Absalom,  and  contributed  to  its  prog- 
ress and  apparent  success,  may  be  uaiued  the  following:  (1)  The  change  for  the  worse  in  King  Lavid's 
character.  He  was  no  more  the  noble  chieftain  of  earlier  days,  inspiring  the  loyal,  enthusiastic  service 
of  his  followers.  His  ambition  and  sensuality  had  wealieued  the  respect  which  character  alone  can  se- 
cure. (2)  David's  neglect  of  his  kingly  duties.  He  no  longer  led  the  army  in  its  campaigns,  nor  did  he 
"sit  in  the  gate"  to  administer  Judgment.  As  a  result,  the  alTairs  of  the  kingdom  were  in  confusion, 
rights  of  citizens  were  invaded,  and  tlie  spirit  of  disi'outent  pervaded  all  classes  of  people.  (3)  The  foreign 
wars  pressed  heavily  upon  the  people  with  burdens  of  taxation,  and,  besides,  brought  in  a  lawless  and 
turbulent  element  into  the  nation,  ready  lor  revolution  at  home  when  not  employed  in  war  abroad. 
(4)  The  parties  in  the  court,  jealous  of  each  other  :  Joab  and  Bathsheba  dominant  over  the  king ; 
mercenaries  and  foreigners  surrounding  his  person ;  Absalom,  the  heir  to  the  throne,  set  aside 
for  Solomon,  the  child  of  Bathsheba.  This  was  doubtless  the  actual  motive  for  the  rebellion  in  the  mind  of 
.\bsalom.  (5)  The  jealousy  of  the  tribe  of  Judah  and  the  rivalry  of  other  tribes.  The  Judahites  found 
themselves  no  longer  the  dominant  clan ;  the  capital  had  been  removed  from  Hebron  to  Jerusalem, 
really  within  the  tribe  of  Benjamin.  AI)salom's  revolt  was  the  old  tribal  spirit  of  leadership  asserting  it- 
self, (tj)  rnderlyiiig  all  was  the  combination  of  the  worldly  and  irrehgious,  perhaps  idolatrous,  elements 
cif  the  kingdom,  under  the  lead  of  Absalom,  against  the  theocratic  religious  influence  which  David's 
throne  represented,  in  spite  of  his  sins.  Had  Absalom  succeeded,  the  theocratic  glory  of  Israel  would 
have  been  lost,  and  tlie  Chosen  People  would  have  simk  to  the  level  of  the  races  around  them.— J.  L.  H. 
The  spiritual  tcachinn*  of  the  historu-— It  is  scarcely  necessary  to  remind  the  Christian  reader  that  In 
the  history  of  the  insurrection  of  Absjilom  against  his  father.  King  David,  there  are  many  points  of  re- 
semblance to  the  rebellion  of  the  people  of  God— Israel,  "his  flrst-bom,"  against  the  Divine  David,  the 
King  of  the  Jews,  Jesus  Christ.  David's  departure  from  Jerusalem ;  his  passage  over  the  brook  Kidron ; 
his  ascent  of  the  Mount  of  Olives,  his  tears  on  that  mountain,  the  meekness  of  his  deportment  there ;  his 
tenderness  for  Absalom,  who  rel)elled  against  htm ;  his  forbearance  toward  Shimei.  who  cursed  him  ;  the 
treachery  of  Ahlthophel,  his  familiar  friend  whom  he  trusted— the  type  of  Judas  the  traitor,  in  his  sin  and 
In  his  wretched  end— these  incidents  bring  before  us  some  prophetic  andflgurativeforeshadowingsof  the 
last  days  of  our  Lord's  ministry:  his  weeping  over  Jerusalem,  when  he  was  on  the  Mount  of  Olives;  his 
agony  in  the  Garden ;  his  betrayal,  his  rejection  and  cruciflxion  by  the  people  of  his  own  city,  Jeru- 
salem, and  his  prayers  for  those  who  reviled  and  slew  him.  Nor  Is  this  all.  The  counsel  of  Ahlthophel 
comes  to  naught ;  the  rebellion  of  Absalom  is  quelled,  he  himself  is  slain ;  and  Shimei,  who  cursed  David 
Is  humbled ;  David  is  brought  back  to  Jerusalem  In  triumph,  and  is  received  by  the  people  with  joy. 
May  we  not  see  here  a  foreshadowing  of  Chrlsi's  resurrection  and  ascension,  and  of  the  discomfiture  of 
his  enemies,  and  of  the  flnal  establishment  of  his  kingdom?— VVord«U'oJlh. 


1  And  '  it  came  to  pass  after  tliis,  that 
Ab'sa-lom   ^prepared    hira  chariots  and 


1.  After  this— To  recall  .Vbsaloni  without 
granting  liiiii  a  full  pardon  was  ill-judged  ;  to  re- 
admit him  to  favor  after  he  had  been  irritated  by 
two  years  of  exclusion,  without  the  slighter-t  sign 
of  rcpentjince  on  liis  pait,  was  fatal.  The  natu- 
ral consequences  of  such  treatment  are  recorded 
in  tlie  following  chapters.  —  Cambrulge  Bible. 
Absalom — Whose  name  n\e&n»  father  of  peace  ; 
but  he  belied  liis  name  by   liis  acts. —  Worde- 


liorses,    and    fifty 
him. 


men    to   run   before 


.  5 ;  Proi 


worth.  lie  was  the  son  of  David  by  Maachah, 
the  daughter  of  Talniai,  the  king  of  Gcsluir,  a 
princess  whom  David  had  married  while  king  of 
Judah.  Notice  that  .Vbsalonrs  mother  was  a 
heathen  woman.  Chariots  and  horses— This 
waa  a.ssuining  the  state  and  equipage  of  a  prince. 
The  chariot,  as  the  Hebrew  indicates,  was  of  a 
magnificent  style ;  and  the  horses,  a  novelty 
among  the  Hebrew  people,  only  introduced  in 
216      ■ 


2  Sam.  15.  1-14. 


LESSON  VI. 


Third  Quarter, 


2  And  Ab'sa-lom  ^  rose  up  early,  and 
stood  beside  the  way  of  the  jjate:  and 
it  was  so,  that  when  any  man  that  had  a 
controversy  "came  to  tlie  king  for  judg- 
ment, then  Ab'sa-lom  called  unto  him, 
and  said.  Of  what  city  art  thou  ?  And 
he  said.  Thy  servant  is  of  one  of  the 
tribes  of  Is'ra-el. 

3  And  Ab'sa-lom  said  unto  him,  See, 


-b  Or,  1 


that  age  as  an  appendage  of  royalty,  (Psa.  32.  9 ; 
66.  12,)  formed  a  splendid  retinue,  which  would 
make  him  "the  observed  of  all  observers." — 
R  Jamieson.  Fifty  men  to  run  before  him 
— Great  men  were  accompanied  in  their  chariots 
by  running  footmen,  (8.  11 ;  2  Sam.  15.  1 ; 
1  Kings  1.  5;  2  Kings  11.  6,  Authorized  Version, 
guards;  Jer.  12.  5;)  and  there  seems  to  have 
been  always  professional  runners  to  act  as  mes- 
sengers with  armies  in  the  field.  See  2  Kings 
11.  4,  6,  19.—  Bishop  Hervey. 

David  thinks  that  it  is  designed  only  to  grace 
his  court,  and  connives  at  it.  Those  parents  know 
not  what  they  do  who  indulge  a  proud  humor  in 
their  children ;  for  I  have  seen  more  young  people 
ruined  by  pride  than  by  any  one  lust  whatsoever. 
—M.  Henv}). 

2.  Absalom  rose  up  early — He  "  rose  up 

early  "  in  order  to  show  his  zeal  and  get  op- 
portunities, and  such  legal  business  is  usually 
attended  to  very  early  in  the  East.  Oriental  min- 
isters hold  their  levees  at  an  hour  when  Western 
people  of  quality  are  not  yet  up. — 6'.  ff.  Toy. 
Beside  the  way  of  the  gate  —  By  the  side 
of  the  road  leading  to  the  gate  of  the  king's  pal- 
ace, where  he  sat  to  transact  business.  Comp. 
chap.  19.  8.  From  this  practice  the  sultan's 
government  is  still  popularly  called  in  Turkey 
"  the  sultan's  gate,"  and  the  Sublime  Porte, 
which  is  the  French  equivalent  of  Bah-i-Hu- 
niayoo7i,  (the  high  gate,)  the  name  of  the  princi- 
pal gate  of  the  palace  at  Constantinople,  is  used 
by  us  for  a  synonym  for  the  Turkish  govern- 
ment.—  Cambridge  Bible.  Came  to  the  king 
—The  policy  which  Absalom  adopted  could  not 
have  been  possible  but  for  his  father's  fatal 
neglect  of  the  one  great  duty  of  an  Eastern  king 
— that  "sitting  in  the  gate,"  as  he  himself  had 
done  till  lately,  as  Solomon  did  after  him,  to  do 
judgment  and  justice,  to  hear  the  complaints  of 
any,  however  liumble,  who  had  suffered  wrong. 
Failing  also,  as  he  did,  to  appoint  any  represent- 
ative to  take  liis  place,  it  was  no  wonder  that  the 
hearts  of  the  peojile  should  turn  to  one  who  had 
the  cleverness  to  otfer  his  own  services  to  fill  up 
216 


Hhy  matters  are  good  and  right;  but 
*  there  is  no  man  deputed  of  the  king  to 
hear  tliee. 

4  Ab'sa-lom  said  moreover,  ^Oh  that 
I  were  made  judge  in  the  land,  that 
eveiy  man  which  hath  any  suit  or  cause 
might  come  unto  me,  and  I  would  do 
him  justice! 

5  And  it  was  so,  that  when  any  man 


ill  hear  thee  from  the  kiop  downward.- 


5  Judges 9.  29. 


the  gap  which  they  felt  so  keenly.—^.  H. 
Plumptre.  For  judgment  —  That  is,  seek 
justice  in  connection  with  any  matter  in  dis- 
pute.—  Keil  and  Delitzsch.  Of  one  of  the 
tribes — Of  course,  in  each  actual  answer,  the 
litigant  named  his  city  or  tribe. — Bishop  Hervey. 

3.  Thy  matters  are  good— To  flatter  each 
man  by  pronouncing  a  favorable  verdict  in  his 
case,  to  e.xcite  a  sense  of  grievance  and  discontent 
by  censuring  the  king  for  remissness  in  trying 
the  causes  brought  before  him  by  his  subjects, 
and  to  suggest  a  sure  and  easy  remedy  for  all 
such  grievances,  namely,  to  make  Absalom 
king ;  all  this,  coupled  with  great  affability  and 
courtesy,  which  his  personal  beauty  and  high 
rank  made  all  the  more  effective,  were  the  arts 
by  which  Absalom  worked  his  way  into  fiivor 
with  the  people,  who  were  light  and  fickle  as 
himself — Bishop  Hervey.  No  man  deputed 
of  the  king — The  judicial  officer,  who  heard 
complainants  and  examined  into  their  different 
causes,  for  the  purpose  of  laying  them  before  the 
king  for  settlement.  Of  course,  the  king  him- 
self could  not  give  a  hearing  to  every  complain- 
ant, and  make  a  personal  investigation  of  his 
cause  ;  nor  could  his  judges  procure  justice  for 
every  complainant,  however  justly  they  might 
act,  though  it  is  possible  that  they  may  not  al- 
ways have  performed  their  duty  conscientiously. 
— Keil  and  Delitzsch. 

A  fit  man,  indeed,  to  be  a  judge,  who  would 
give  judgment  upon  hearing  one  side  only  1  For 
he  has  a  bad  cause,  indeed,  that  cannot  put  a  good 
color  upon  It  when  he  himself  has  the  telling  of 
the  story.— M.  Henri/. 

4.  O  that  I  were  made  judge — We  read" 
not  of  Absalom's  wisdom,  virtue,  or  learning  in 
the  laws,  nor  had  he  given  any  proofs  of  his  love 
to  justice,  but  the  contrary  ;  yet  he  wishes  he 
were  a  judge.  Note,  those  are  commonly  most 
ambitious  of  preferment  that  are  least  fit  for  it ; 
the  best  qualified  are  the  most  modest  and  self' 
diffident.- if.  Henry. 

5.  "When  any  man  came  nigh — It  was  usual 
to  approach  the  king,  or  any  one  of  high  rank, 


Aug.  10,  1S84. 


LESSON  VI. 


2  Sam.  15.  1-14. 


came  ni<^li  to  him  to  do  him  ol>eis;ince,  lie 

Eut  fortli  liis  hand,  and  *  took  and  kissed 
im. 

6  And  on  this  manner  did  Ab'sa-lom 
to  all  Is'ra-el  that  came  to  the  king  for 
judgment :  so  '  Ab'sa-lom  stole  the  hearts 
of  the  men  of  Is'ra  el. 

7  And  it  came  to  pass  after  '  forty 
years,  that  Ah'sa-lom  said  unto  the 
king,  I  pray  thee,  let  me  go  and  pay  my 


with  a  lowly  prostration,  i>ut  this  Ahsaloin 
would  not  permit ;  raisiiijj  such  as  proti'ered 
"oheisance"  iie  would  eiiil>race  and  kiss  them. — 
C.  Geikie.  Kissed  him — lie  knew  what  a  grace 
it  put  ujion  j;rcatness  to  be  ati'uble  and  courteous, 
and  h.nv  much  it  wins  upon  common  people: 
had  he  been  sincere  in  it,  it  had  been  his  praise, 
but  to  fawn  upon  the  people,  that  he  might  be- 
tray   them,   was    abominable    hypocrisy.  — M. 

Over-fair  shows  are  a  Just  argument  of  un- 
soundness :  no  natural  face  hath  so  clear  a  white 
and  red  as  the  painted.— /iiWiop  Hall. 

6.  After  this  manner — Not  only  did  the  de- 
aigiiing  mea.-ures  just  mentifinod  assist  him  in 
this,  but  also  his  personal  beauty.  <."hap.  14.  25. 
—.1/.  ^.  Ttrry.  Stole  the  hearts— That  is, 
deceived  them,  for  so  the  same  phrase  means. 
Gen.  31.  20,  26.  Others  understand  stole  the  af- 
fections^ got  them  on  his  side  by  stealth.— 
Bi«hop  Hervei/. 

7.  After  forty  years — This  is  an  error  in 
the  te.\t,  tor  David  reigned  but  forty  years  in 
all,  (1  Kings  2. 11,)  and  he  certainly  had  reigned 
many  years  before  Absalom's  rebellion.  The 
Syriac  and  Arabic  versions  read./b?//'  years,  and 
with  this  agrees  Josephus ;  and  this,  in  the 
opinion  of  nearly  all  critics,  is  to  be  regarded  as 
the  true  reading.  The  meaning  is,  four  years 
after  his  restoration  to  royal  favor. — M.  S.  Terry. 
Though  tlie  number/oi/r  is  more  probable  than 
fortij,  it  is  after  all  only  a  conjecture,  though  a 
well-supported  one  ;  the  chronoloiry  mast  here 
be  regarded  as  uncertain. — C.  H.  Toy.  My 
vow— Whether  Absalom  ever  made  any  such 
vow  as  he  here  pretends  is  altogether  uncei-tain. 
Most  probably  it  was  only  a  pretext  to  enable 
him  the  better  to  carry  out  his  plans  of  rebellion. 
— M.  S.  Terry.  In  Hebron— This,  as  having 
been  the  old  eaj^ital  of  David's  kingdom,  and 
Absalom's  birthplace,  was  well  chosen.  It  was 
a  natural  center,  had  probably  many  inhabitants 
discontented  at  the  transfer  of  the  government 


vow,    which    I   have   vowed    unto    the 
Lord,  in  "  lle'bron. 

8  For  '  thy  servant  *"  vowed  a  vow 
while  "  I  abode  at  Gc'shur  in  Syr'i-a, 
saying.  If  the  Lord  shall  bring  me  again 
indeed  to  Je-ru'sa-lem,  then  I  will  serve 
the  Lord. 

9  And  the  king  said  unto  him.  Go  in 
j)eace.  So  he  arose,  and  went  to  He- 
bron. 


Or,  four  y. 


to  Jerusalem,  and  contained  many  of  the  friends 
of  Absalom's  youth.  As  the  place  of  Absalom's 
birth,  it  afforded  a  plausible  pretext  for  holding 
there  the  great  sacriticial  feast  which  Absalom 
pretended  to  have  vowed  to  hold  to  the  glory  of 
God. — BUhop  Jltrvey. 

8.  Vowed  a  vow — lie  that  struck  not  at 
murder  and  treason,  would  not  make  conscience 
of  a  lie  to  serve  his  purpose. — .V.  Henry.  At 
Geshur  in  Syria — A  small  district  or  princi- 
pality in  Syria,  east  of  the  Jordan  and  north  of 
Bashan.  It  was  within  the  territory  of  Ma- 
n.is.seli.  Deut.  3.  14 ;  2  Sam.  15.  8.  David  had 
married  a  daughter  of  its  king,  probably  for 
political  reasons;  and  Absalom  had  fled  tliither 
after  the  murder  of  Ainnon.  2  Sam.  13.  37.  It 
was  probably  in  the  rocky  region  known  as  M 
Ledjah.  —  Schqf.  Then  I  will  serve  the 
Lord — Namely,  with  a  great  sacrifice.  For  such 
it  appears,  from  the  two  hundred  invited  guests 
from  Jerusalem,  (verse  11,)  and  from  the  mention 
of  the  sacrifices  in  verse  12,  was  this  service. — 
Bishop  Hervey. 

Nothing  wants  now  but  a  cloak  of  religion  to 
perfect  the  treachery  of  that  ungracious  son,  who 
carried  peace  in  his  name,  war  in  his  heart ;  and 
how  easily  is  that  put  on  \— Bishop  Hall. 

9.  The  king  said  .  .  .  Go  in  peace — David 
permits  himself  to  be  deceived  by  the  pretense 
of  a  tha/ik-offering  in  Hebrov,  which  Absalom 
might  have  offered  as  well,  or  better,  in  Jeru- 
salem. —  Erdmann.  David  was  overjoyed  to 
hear  that  Absalom  was  inclined  to  serve  the 
Lord,  and,  therefore,  readily  gave  him  leave  to 
go  to  Hebron,  and  to  go  thitlier  with  solemni- 
ty.—J/.  Henry.  He  arose  and  went  to  He- 
bron—Absalom had  selected  this  city,  probably 
assigning  as  the  reason  that  he  was  born  there, 
but  really  because  his  father,  David,  had  been 
made  king  there,  and  also  possibly  becau.se  there 
may  have  been  many  pei-sons  there  who  liad 
been  displeased  by  the  removal  of  the  court  to 
Jerusalem. — Keil  and  Dditzsch. 

217 


liiiiiiiii^^ 


Aug.  10,  1884. 


LESSON   VI. 


2  Sam.  15.  1-14. 


10  But  Alj'sa-loiu  scut  spies  tlirougli-  simjjlicity,  aiul  they  kuew  uot  auy 
out  all  the  trihes  of  Israel,  sayiiif,',  As  thing. 

soon  as  ye  hear  tlie  sound  of  the  truni-        12  And  Al)'sa-loni  sent  for  A-hith'o- 

put,  then  ye  shall  say,  Alj'sa-loni  reigneth  jihel  the  Gi'lo-nite,  '*  Da'vitl's  counsellor, 

iu  Hebron.  j  from   liis  city,  even  ""  innn  Gi'loli,  while 

11  And  with  Ab'sa-lom  went  two  lie  ottered  sacritices;  and  the  conspiracy 
hundred  men  out  of  Je-ru'sa-lein,  that  was  strong;  for  the  people  '"increased 
«f«re  '"  called:   and  they   went '"iu  their  continually  with  Ab'sa-lom. 


10.  Absalom  sent  spies— The  mcssenf^ers 
sent  out  are  culled  "spies," 
I'ccause  they  were,  tii"st  of 
all,  to  ascertain  the  feelings 
of  tlie  people  in  the  ditlereut 
tribes,  and  were  only  to 
execute  tlieir  comiiiission  in 
places  wliere  they  could 
iL-ckon  upon  support.— /uiV 
anil  DtHtzxch.  The  sovmd 
of  the  trumpet — As  the 
sLiiiiiuons  WHS  to  be  made 
id  ot  irunipets,  it  is  probable  that 
care  had  been  taken  to  have  trunipetei-s  sta- 
tioned on  the  heights  and  at  convenient  sta- 
tions—a mode  of  nnnouneement  that  would 
soon  spread  tlie  news  over  all  the  country  of 
liis  inauguration  to  the  throne. — R.  Jamieson. 
Absalom  reigneth  in  Hebron — The  choice  of 
Hebron  clearly  .-liows  that  Absalom  expected  to 
liud  liis  chief  sui)port  in  the  tribe  of  Judah.  It 
is  probable  that  the  old  tribal  jealousies  had 
been  revived,  and  that  Judah  resented  its  ab- 
sorption into  the  nation  at  large.  Such  a  spirit 
of  discontent  would  account  for  the  slackness  of 
Judah  to  brinir  back  the  king  when  the  rebellion 
was  over.  Chap.  1!1.  11.  Hebron  itself,  too,  prob- 
ably, contained  many  persons  who  were  ag- 
grieved by  the  i-emoval  of  the  court  to  Jeru- 
salem.—  t'ambriiiffe  Bible. 

11.  "With  Absalom  went  two  hundred 
men— From  their  quality,  i-eputation,  and  high 
standing,  such  as  would  create  an  impression 
that  the  king  patronized  the  movement,  and, 
being  aged  and  infirm,  was  willing  to  adopt  his 
eldest  and  noblest  son  to  divide  with  him  the 
cares  and  honors  of  government. — R.  JamU- 
soii.  In  their  simplicity— In  complete  inno- 
cence, not  knowing  the  designs  of  Absalom. 
This  helped  to  hide  from  the  inhabitants  of 
Jerusalem  the  conspiracy  of  the  iiriiu-e.- J/.  S. 
Terry.  They  knew  not  any  thing  —  This 
shows  the  extreme  secrecy  with  which  the  con- 
spiracy was  conducted,  and  accounts  for  Da- 
vid's having  no  suspicions.     We  may  note  Ab- 


"Psu.  41.  9:  65.  li.- 


salom's  taste  for  giving  large   entertainments. 
See  chap.  13.  2'i-27.—£iii/iop  JJervei/.     IS'o  doubt 
Absalom    lioped   that   many    of  them,   finding 
themselves  thus  compromised,   and  seeing   the 
number  of  his  sujiiwrters,  would  decide  to  join 
him  ;  or,  failing   this,  they  might   be  held  as 
hostages.  —  Cumhridije  Jiihle. 
,      12.  Sent  for  Ahithophel— In  nothing  was 
the   strength     of  Absalom's    conspiracy    more 
manifest  than    in  his   attaching  to  his  cause  a 
man  of  so  much  influence  as  this  wisest  of  Da- 
vid's counselors.    His  counsel  was  as  an  oracle  of 
God,  (chap,  1(5.  23,)  and  nothing  seemed  to  dis- 
j  turb  Daviil  more  than  the  information  that  Ahith- 
ophel was  among  his  foes.    Ver.  31.    The  man- 
,  ner  of  Ab.salom's  sending   for    him,    us    here 
I  stated,  seems  to  indicate  that  he  was   already 
'  privy  to  the  plot. — M.  S.  Terry.    Itlias  been  with 
,  great  probability  supposed  that  Ahithophel  was 
estranged  from  David  by  jjersonal  resentment 
^  for  his  conduct  in  the  matter  of  Bathsheba  and 
j  Uriah,  since   Eliam,  Bathsheba's  father,  (chap. 
'  11.  3,)  was  the  son  of  Ahithophel  the  Gilonite. 
Cha]).  23.  S4:.—£i*-hop  llerviy.     The  Gilonite 
I  — Formed  from   Giloh,  as  iShUointe,   ( 1    Kings 
j  11.  29,)  from  Shiloh.     Giloh  was  one  of  a  group 
■  of  cities  in  the  mountains  of  Judah,  to  the  south 
or  south-west  of  Hebron.    Josh.  15.  51. — Cam- 
'  Iriihje  Bible.    "While  he  offered  sacrifices— 
The  meaning  rather   is    that  Absalom  sent  for 
Ahithophel  to  be  present  when  he  olfered  the 
sacrifiees,  the  intention  lieing  that  all  who  par- 
I  took  of  the  saeriflce  should  be  bound  together 
to  prosecute    the    enterprise.      Ab.salom,    too, 
would  take  advantage  of  the  excitement  of  the 
j  great  feast  to  inflame  the  ardor  of  tlie  guests,  and 
pledge  them   irrevocably  to  his  cause. — Bishop 
Ilervey.      The  conspiracy  was  strong — The 
rapid  accession  of  one  place  af\er  another  in  all 
partsof  the  kingdom  to  the  party  of  the  insurgents 
shows  that  deep  and  general  dissatisfaction  ex-   • 
isted  at  this  time  against  the  person  and  gov- 
ernment of  David. — Ji.  Jamkson.     When  we  re- 
flect that  the  men  who  played  the  most  imi^ortant 
parts  under  Absalom — his  geuerul,  Amasa,  who 
219 


2  Sam.  15.  1-14. 


LESSON  VI. 


Third  Quarter. 


13  And  there  came  a  messenger  to 
Da'vid,  saying,  "  The  hearts  of  the  men 
of  Is'ra-el  are  after  Ab'sa-lom. 

14  And  Da'vid  said  unto  all  his  serv- 
ants that  were  with  him  at  Je-ru'sa-lem, 


IT  Judf^es 


hap.  19.9; 


was  a  near  relation  of  Joab  and  of  David,  and 
Ahithophel.  a  citizen  of  Giloli— belonged  to  the 
tribe  of  Judah,  and  that  the  insurrection  itself 
sprung  into  being  at  Hebron,  the  ancient  capi- 
tal of  Judah,  it  becomes  certain  that  some  dis- 
content in  David'.s  own  tribe  here  came  into 
play. — Ewald. 

Ahithophel  has  justly  been  regarded  as  a  type 
of  the  arch-traitor  Judas.  Even  if  the  words 
"  mine  own  familiar  friend  in  whom  I  trusted, 
which  did  eat  of  my  bread,  hath  lifted  up  his  heel 
against  me,"  (Psa.  41.  9,  quoted  in  John  13.  18,) 
were  not  written  of  Ahithophel,  the  parallel  be- 
tween his  treachery  and  suicide  and  the  treach- 
ery and  suicide  of  Judas  is  too  striking  to  be 
neglected.— Cambridyc  Bible. 

The  hearts  of  the  men  of  Israel  — The 

heart  is  considered  as  the  seat  of  will,  or  the  in- 
dinatimi,  influenced  by  the  intellect.— i^Mo;? 
Hervey. 

13.  There  came  a  messenger— That  David 
observed  nothing  of  all  this  till  the  startling  news 
reached  him  that  the  heart  of  Israel  was  turned 
to  Absalom,  cannot  be  reckoned  to  his  disad- 
vantage, since  so  ancient  and  simple  a  king- 
dom had  nothing  like  our  modern  state  police ; 
it  is  rather  a  mark  of  the  noble-minded  security, 
that  we  elsewhere  see  in  him,  that  he  gives  so 
free  scope  to  his  beloved  son,  who  might  be 
regarded  as  first-born  and  heir-apparent,  and 
whose  quiet  nature  certainly  even  greatly  pleased 
him. — Ewald. 

14.  Arise  and  let  us  flee  —  Against  an  in- 
surrection so  vigorous,  and  yet  so  thoroughly 
groundless  and  unintelligible,  the  best  defense 
was  to  withdraw  quietly  and  try  to  gain  time  ; 
the  first  fright  happily  gotten  over,  sober 
thought  would  soon  return  in  many  places. — 
Ewald.  Lest  he  .  .  .  smite  the  city — Da- 
vid's kind  nature  induced  him  to  spare  Jerusa- 
lem the  horrors  of  a  siege,  and  the  risk  of  being 
taken  by  assault.  He  probably  judged,  too, 
and  rightly,  that  delay  would  be  unfavorable 
to  Absalom's  plans,  an  opinion  which  Ahith- 
ophel held,  too,  (see  chap.  17.  1,  2,)  and 
Hushfti.  Chap.  17.  7-13.  It  must  also  be  remem- 
bered that,  in  a  time  of  peace,  David  had  no 
standing  army  with  which  to  resist  this  sudden  at- 
tack from  so  unexpected  a  quarter.  Possibly,  too, 


Arise,  and  let  us  '*  flee ;  for  we  shall  not 
else  escape  from  Ab'sa-lom :  make  speed 
to  depart,  lest  he  overtake  us  suddenly, 
and  '^  bring  evil  upon  us,  and  smite  the 
city  with  the  edge  of  the  sword. 


the  remembrance  of  Nathan's  prophecy  (chap. 
12.  10-12)  tended  to  paralyze  David's  natural 
vigor,  and  incline  him  to  gentle  counsels.  — 
Bishop  Hervey.  The  conduct  of  David  through- 
out, his  goodness,  resignation,  and  patience,  is 
clearly  evinced  in  all  these  trying  scenes.  This, 
as  Dr.  Chalmers  observes,  "  marks  strongly  his 
subdued  and  right  spirit,  partly  induced,  we 
doubt  not,  by  the  humility  of  his  own  conscious 
transgressions.  He  fell,  but  it  was  the  fall  of  the 
upright,  and  he  rose  again,  submitting  himself 
meekly,  in  the  meantime,  to  the  will  of  God." — 
Kitto. 

There  is  no  single  day  in  the  Jewish  history  of 
which  so  elaborate  account  remains  as  of  this 
memorable  flight.  There  is  none,  we  may  add, 
that  combines  so  many  of  David's  characteristics: 
his  patience,  his  high-spirited  religion,  his  gener- 
osity, his  calculation ;  we  miss  only  his  daring 
courage.  Was  it  crushed,  for  the  moment,  by  the 
weight  of  parental  grief,  or  of  bitter  remorse  ?— 
Dean  Stanley. 

He  preferred  the  safety  of  the  people  to  his  own, 
and  was  thus  also  a  figure  of  Him  who  said  in  the 
Garden  of  Gethsemane,  "  If  ye  seek  me,  let  these 
go  their  way."  John  18.  8.— Wordsworth. 

Authorities  to  be  Consulted. 
Stanley's  Jewish  Church,  lecture  24.  Bishop 
Hall's  Contemplations,  book  xv.  Kitto's  Daily 
Bible  Illustrations,  38th  and  39th  weeks. 
Maurice's  Prophets  and  Kings,  sermon  4.  Mil- 
man's  History  of  the  Jews,  book  vii.  Geikie'a 
Hours  with  the  Bible,  vol.  iii,  12.  Sermon  by  H. 
Belfrage,  in  Sacred  Discourses.  Bible  Educa- 
tor, vol.  iv,  289,  290.  See  Lesson  Helps  for 
March,  1876,  especially  English  Teacher's  Notes 
in  S.  S.  Journal.  Story  by  Miss  C.  E.  Gard- 
ner, Every  Inch  a  King.  Dr.  Wm.  Taylor's 
David  the  King.  E.  H.  Plumptre's  Biblical 
Studies,  p.  87.  Dr.  Freeman's  Manners  and 
Customs,  Nos.  314,  851.  Foster's  Cyclopedia 
of  Illustrations,  ver.  4:  6455;  5:  9692,  8755; 
6  :  2855  ;  7  :  5951  ;  10  :  115. 

Practical  Thoughts. 

[warnings   from   ABSALOM'S  CHARACTER.] 

1.  We  see  in  Absalom  the  spirit  of  vanity, 
vain  of  his  good  looks  and  desirous  of  show. 
Ver.  1. 


Au.;.  10,  1884. 


LESSON  VI. 


2  Sam.  15.  1-14. 


2.  We  ure  warned  aguinst  tlie  spirit  of  Bclfiffh 
policy,  which  seeks  hy  coiiipliineiits  to  win 
friends  for  his  own  base  uses.  Ver.  2. 

3.  We  are  warned  against  the  spirit  of  world- 
ly ambition,  seeking  lor  honor  for  its  own  sake, 
and  not  a«  a  trust  for  tlie  jieople's  sake.  Ver.  4. 

4.  We  are  warneil  against  the  spirit  of  Hatlcry 
which  utters  compliments  without  meaning 
them.  Vera.  4,  5. 


5.  We  are  warned  against  the  spirit  of  hyi)00' 
risy,  which  uses  religion  as  a  cloak  for  the  bas- 
est crimes.  Vers.  7,  8. 

6.  We  are  warned  against  the  spirit  of  treach- 
ery, whicli  conspires  against  the  established 
order  only  for  selfish  purposes.  Vers.  10,  11. 

7.  Wo  are  warned  against  the  spirit  of  filial 
impiety,  a  son  plotting  against  his  own  father 
and  king.  Vers.  12,  13. 


B.C.  1023.] 


LESSON  VII. 

Absalom's  Death.— 2  Sam.  18.  24-33. 


CAug.  17. 


GOLDE.>'  TEXT.— Whoso  curseth  father  or  mother,  let  him  die  the  death.— MARK  7.  10. 

TiME.-B.  C.  1023. 

Plack.— Mahanalm,  in  the  trilie  of  Gad. 

CONNECTiNQ  LINK.— Battle  of  the  armies  of  David  and  Absalom  "in  the  wood  of  Ephraim."  2  Sam.  18. 
1-23. 

iNTRonrcTiox.— David  found  a  refuge  at  Mahanaim,  on  the  east  of  Jordan,  and  In  a  place  on  that 
side  of  the  river,  called  "  the  wood  of  Ephraim,"  a  battle  was  fought  between  the  two  armies.  The  loca^- 
tion  of  the  battle-fleld  remains  unknown,  but  it  may  have  received  its  name  from  some  circumstance,  a3 
the  slaughter  of  the  Ephraimites  related  in  Judges  12.  Absalom's  army  greatly  outnumbered  that  of 
David,  and  the  flercely-contested  hand-to-hand  struggles  of  antiquity  were  necessarily  very  bloody.  But 
the  victory  remained  with  the  kMng.  Twenty  thousand  of  the  prince's  men  lay  dead  on  the  Held,  and  his 
huge  force  broke  into  helpless  rout.  The  pursuit,  however,  was  even  more  fatal  than  the  open  Held  ; 
the  thickets  and  marshes  of  the  woods  arresting,  breaking  up,  and  bewildering  the  fugitives,  so  that  es- 
cape was  dilllcult.  Amons  others,  Absalom  himself  met  his  end.  Hurrying  through  the  tangled  glades 
of  the  forest  on  his  tall  mule,  one  of  the  branches  of  a  great  terebinth,  under  which  he  chanced  to 
pass,  caught  in  his  thick  hair  and  held  him  fast,  while  his  beast,  running  from  under  him,  left  him  sus- 
pended in  mid-air.  Hearing  of  this,  Joab  himself  hastened  to  the  spot  with  three  light  javelins,  and 
thnist  them  into  the  prince  as  he  struggled  to  free  himself  from  the  bough  ;  the  ten  armor-bearers,  who 
always  followed  the  "captain  of  the  host,"  flnishingthe  bloody  work.  This  stern  but  politic  and  just 
act  at  once  ended  the  war.  The  trumpet  call  to  cease  pursuit  forthwith  sounded  by  Joab's  orders  far 
and  near,  for  he  wished  to  spare  the  people.  Absalom's  death  saved  many  lives.  It  had  been  ignoble, 
but  his  burial  was  still  more  so.  Cutting  down  the  body  from  the  tree,  Joab's  men  threw  it  as  it  was  into 
a  hole  in  the  ground  hard  by,  and  piled  a  heapof  stones  over  it,  as  a  sign  of  bitter  anger  at  the  traitor.  He 
had  raised  a  pompous  monument  to  himself  in  the  "  King's  Vale,"  a  quarter  of  a  mile  from  Jerusalem  to 
preserve  his  memory,  his  three  sons  having  already  died.  But,  instead  of  this,  his  crimes  left  his  place 
of  rest  marked  only  by  a  rough  cairn,  like  that  raised  over  the  criminal  or  the  outcast,  every  passer-by 
afterward,  doubtless,  throwing  a  stone  on  the  mound,  as  Arabs  still  do  with  detested  graves.— C.  Geikie. 
In  the  life  and  death  of  Absalom  we  have  a  picture  of  the  fast  young  man.  At  an  early  period  of  his 
life  a  bitter  hatred  toward  his  brother  soon  ends  in  impious  fratricide,  aud  a  soul  thus  passionate  and 
rash  can  easily  And  its  way  to  the  crimes  of  an  incendiary.  Chap.  14.  30.  Excessively  vain,  he  loves  to 
display  his  beauty,  aud  have  his  praises  spoken  of  in  Israel;  and  this  path  of  vain-glory  leads  him  rapid- 
ly on  to  an  ostentatious  prodigality  that  affects  regal  pomp  and  splendor,  (chap.  15.  1,)  and  even  erects 
a  pillar  to  perpetuate  his  name.  For  a  youth  thus  reckless  and  headstrong  it  was  no  difficult  matter  to 
plot  treason,  (even  against  his  father's  throne,)  seduce  the  people,  betray  the  Innocent,  and  commit  the 
most  shameful  incest.  Such  abandoned  characters  are  sure  to  meet  with  a  miserable  end.— 3f.  S. 
Terry. 


24  And  Da'vid  sat  between  '  the  two 


24.  David  sat— Awaiting  the  result  of  the 
b.ittle  at  Mahanaim,  a  city  on  the  ea^^t  of  the 
Jordan,  between  the  Jabbok  and  the  Thiromax, 
but  not  yet  identified.  Mahneh,  ten  miles  from 
the  Jabbok,  and  Jeraxh,  have  been  proposed  as 


gates:  and  'the  watchman  went  up  to 


its  site,  but  proof  is  wanting.  The  engraving 
represents  the  southern  gate-way  to  Jerash, 
which  may  represent  the  place  where  David  sat 
anxious  for  the  news  of  the  battle  and  his 
sou.  Between  the  two  gates— At  the  gato- 
221 


Aug.  17,  1S84. 


LESSON  vir. 


2  Sam.  18.  24-33. 


the  roof  over  the  «i;ate  unto  the  wall, 
and  lifted  up  his  eyes,  and  looked,  and 
behold  u  man  runninj^  alone. 

25  And  the  watchman  cried  and  told 
the  king.  And  the  king  said,  If  he  he 
alone,  there  is  tidings  in  his  mouth. 
And  he  came  apace,  and  drew  near. 

26  And  the  watchman  saw  another 
man  runnini;:  and  the  watchman  called 


ways  of  wullud  i-ities  special  care  was  taken  to 
increa.se  tlie  struujrth  of  tiie  wall  and  the  power 
of  resistance,  since  the  most  formidable  attacks 
of  the  enemy  would  probably  be  maile  there.  The 
ordinary  thickness  of  wall  not  \n:\n)r  sulticicnt 
it  was  here  widened  or,  more  jiropcrly,  doubled. 
Considerable  space  was  includcil  between  tlie 
outer  and  inner  wall,  and  to  each  of  these  walls 
there  was  a  gate.  It  was  in  the  room  thus 
made  tliat  "  David  sat  between  the  two  gates.'' 
— J.  M.  Freeiiimi.  The  roof  over  the  gate 
unto  the  wall— The  tup  of  one  of  the  towers 
of  the  outer  gate.  The  outer  gate  of  fortified 
cities  was  usually  surmounted  by  a  tower,  in 
which  chambers  were  often  built.  The  top  was 
a  suitable  station  for  a  watchman.     Such  towers 


were  also  built  into  the  city  walls  at  various 
places. — M.  S.  Terry.  A  man  rimning  alone 
— Two  messengers  had  started  from  the  battle- 
field to  bear  the  news  of  victory,  Ahimaaz, 
the  son  of  Jonathan,  and  "  the  Cu.shite,"  or 
Ethiopian.  Ahimaaz,  though  starting  later, 
was  the  first  to  arrive  at  Mahanaim.  Assuming 
that  the  scene  of  battle  was  on  the  east,  the 
patlis  of  Ahimaaz  and  the  Cushite  cannot  be 
described  with  e.vactnes.s,  but  if  it  was  south- 
west of  Mahanaim  and  near  the  river,  the  Cush- 
ite may  have  struck  in  over  the  hills,  while 
Ahimaaz  took  the  more  level  northward  route 
along  the  river,  and  then  passed  in  to  Maha- 
naim.— Erdinaim. 


unto  the  porter,  and  said,  Behold  nn- 
other  man  running  alone.  And  the  king 
.said,  He  also  bringeth  tiilings. 

27  And  the  watchman  said,  "  Me- 
thinketh  tiie  running  of  the  foremost  is 
like  the  running  of  A-him'a-az  the  sou 
of  Za'dok.  And  the  king  said,  ^  He  i»  a 
good  man,  and  cometh  with  good  tid- 
ings. 


25,  26.  If  he  be  alone,  there  is  tidings- 
Had  he  been  a  fugitive  from  the  battle  there 
would  have  been  others  with  him.  David's 
sagacious  character  appears  in  the  remark.— 
Bkhoi>  Ilervey.  The  watchman  called  to 
the  porter— It  was  the  business  of  tlie  porter 
to  open  and  shut  the  gates  at  the  proper  time. 
In  this  case  the  porter,  being  in  a  convenient 
position  below,  could  receive  the  intelligence  of 
the  watchman  above  and  communicate  the 
same  to  David.—/.  M.  Freeman.  Another 
man  —  This  was  the  Cushite,  probably  an 
Ethiopian  slave.  Another  man  running  — 
In  the  East,  professional  runners  attend  upon 
every  prince,  and  accompany  every  army,  to 
bear  messages.  They  are  young  men  of  great 
speed  and  endurance,  having  been  known  to 
run  a  hundred  miles  in  a  single  day. 

27.  The  running  of  the  foremost— The 
well-trained  eye  of  the  wateluiian  luid  probably 
discerned  the  messenger  at  a  great  disUmce,  in 
what  to  a  common  eye  would  have  been  a  con- 
fused and  almost  invisible  speck.  Now,  as  he 
a])proached  nearer,  he  recognized  the  running 
of  Ahimaaz.  Similiarly,  Jehoram's  watchman 
recognized  the  driving  of  Jehu  (2  Kings  9.  20) 
when  still  at  a  distance.  —  Binhop  Ilervey. 
Ahimaaz  the  son  of  Zadok— Zadok  was  the 
chief  priest  of  the  line  of  Eleazur,  as  Abiathar 
was  of  the  line  of  Ithamar.  The  two  were  as- 
sociated in  the  duties  of  the  priesthood,  and 
were  both  on  David's  side  in  the  war  with  Ab- 
salom. Ahimaaz,  the  son  of  Zadok,  acted  as  a 
messenger  to  bring  tidings  of  Absalom's  plans 
to  David.  See  chap.  15.  27 ;  17.  15-21.  As 
Ahimaaz  still  expressed  a  wish  to  hasten  to  the 
king,  even  after  Cushi  had  been  sent,  and 
could  not  be  induced  to  relinquish  his  purpose 
by  the  repeated  e.xpostulations  of  Joab,  the 
latter  at  length  permitted  him  to  run-  And  he 
ran  so  fast  that  he  got  before  Qn?\\\.—Keil  and 
Dditzsih.  He  is  a  good  man  -  One  of  the 
most  valuable  and  cheering  of  all  the  tidings 
David  ever  received  was  borne  by  this  messen- 
ger, (comp.  chap.  15.  31,  34 ;  and  17.   14-17,) 


2  Sam.  18.  24-33. 


LESSON  VIT. 


Third  Quarter. 


28  And  A-him'a-az  called  and  said 
unto  the  king,  *A11  is  well.  And  he  fell 
down  to  the  earth  upon  his  face  before 
the  king,  and  said,  Blessed  be  the  Lord 
thy  God,  which  hath  '  delivered  up  the 
men  tiiat  lifted  up  their  hand  against 
my  lord  tlie  king. 

29  And  the  king  said,  "Ts  the  young 
man  Ab'sa-loin  safe  ?  and  A-liim'a-az 
answered.  When  Jo'ab  sent  the  king's 
servant,  and  me  thy  servant,  I  saw  a 
great  tumult,  but  I  knew  not  what  it 
was. 

30  And  the  king  said  unto  him.  Turn 
aside,  and  stand  here.  And  he  turned 
aside,  and  stood  still. 


b  Peace,   or,  peace   be  to  thee.      Gen.  4.3.  23 ;   .ludges  19.    50 ; 

U.  18  :  '.'«.  S  ;    Isa.   19.  4;   Obail.   14 d  Is   there 

•Chap.  19.4;  Prov. 


and  this   fact    made   Ahiinaaz  to  be  loved  by 
him.— J/.  S.  Terry. 

28.  Ahimaaz  called— This  marks  the  eager 
haste  with  whicli,  before  he  had  quite  reached 
tlie  king,  lie  shouted  out  the  pithy,  decisive  word 
of  good  tidings,  Shalom  !  peace,  or,  as  the  Au- 
thorized Version  expresses  it.  All  is  well. — 
Bishop  Hervey.  Blessed  be  the  Lord — It  is 
well  when  in  the  Jieat  of  victory  the  messenger 
forgets  not  from  whom  the  victory  proceeds. 
Hath  delivered  — Literally,  shut  vp.  See 
1  Sam.  17.  46  ;  24.  18 ;  26.  8;  30.  15,  etc.  The 
figure  seems  to  be  that  of  confining  a  person 
within  the  power  of  his  enemy,  in  opposition  to 
giving  him  his  liberty  "in  a  large  room,"  to 
work  wliat  mischief  lie  pleases. — Bishop  Hervey. 

29,  30.  Is  the  young  man  Absalom  safe  ? 
— Not  only  the  question  itself,  but  the  very 
terms  of  it,  breathe  the  tenderness  of  David's 
feelings.  Absalom  is  "  the  youth,"  as  if  his 
youth  were  a  full  excuse  for  his  conduct.  Had 
David  asked  himself  this  question  earlier  he 
might  not  have  needed  to  ask  it  then  of  another. 
The  young  man  Absalom  had  not  been  safe  for 
years.  He  had  not  been  safe  when  allowed  to 
have  his  own  way,  and  let  his  passions  run  riot 
in  the  pleasures  of  a  court ;  he  had  not  been 
safe  when  his  royal  fiither  failed  to  give  him  a 
father's  care  ;  he  had  not  been  safe  when  placed 
in  the  way  of  temptation,  with  no  shielding  in- 
fluences. It  was  too  late  then  to  ask,  "  Is  the 
young  man  Absalom  safe  ? "  "When  Joab  sent 
the  king's  servant,  etc. — Namely,  the  Cushite. 
A  most  unlikely  statement  for  Ahimaaz  to  have 
made,  and  a  most  awkward  grammatical  sen- 
tence. The  Vulgate  gives  the  right  sense,  When 
Joab  the  king^s  servant  sent  me  thy  servant. — 


31  And,  behold,  Cu'shi  came ;  and 
Cu'shi  said,  'Tidings,  my  lord  the  king: 
for  the  Lord'' hath  avenged  thee  this 
day  of  all  them  that  rise  up  against  thee. 

32  And  the  king  said  unto  Cu'shi,  /* 
the  young  man  Ab'sa-lom  safe  ?  And 
Cu'shi  answered.  The  enemies  of  my  lord 
the  king,  and  all  that  rise  up  against 
thee  to  do  thee  hurt,  be  as  that  young 
man  is. 

33  And  the  king  was  much  moved, 
and  went  up  to  the  chamber  over  the 
gate,  and  wept ;  and  as  he  went,  thus  he 
said,  ^  O  my  son  Ab'sa-lom,  my  son,  my 
sou,  Ab'sa-lom !  w^ould  God  I  had  died 
for  thee,  O  Ab'sa-lom,  my  son.  my  son! 


1  S:im.   25.   fi;  1  Chron.   IS.  IS. c  Shut  up.    1  Sam.  17.  46; 

pe.ace! f  Tidiugs  is  brought. «  Psu.  27.  2  ;  55.  IS. 

lU.  1  ;  17.  21,  25;  19.  13. 


Bishop  Hervey.  I  saw  a  great  tumult — He 
knew  the  king's  son  was  dead,  for  Joab  had  told 
hiin,  (verse  20;)  but  knowing  the  tenderness  of 
David  for  Absalom,  he  would  not  be  the  herald 
of  sad  news  to  hiin.  Josephus  states  th.at  Ahim- 
aaz obtained  leave  of  Joab  to  run  to  David  by 
assuring  him  that  he  would  relate  only  the  vic- 
tory of  his  army,  and  not  the  death  of  Absalom. 
— M.  S.  Terry.  Stand  laere— In  the  company 
of  those  surrounding  the  king,  in  due  time  to 
receive  the  reward  of  his  services. 

31,  32.  Cushi  came — It  cannot  be  decided 
with  certainty  whether  Cushi  is  the  proper  name 
of  an  Israelite,  or  whether  it  signifies  the  "  Cush- 
ite," that  is,  a  descendant  of  Cash.  The  form 
of  the  name  rat-her  favors  the  latter  view,  in 
which  case  it  would  suggest  the  idea  of  a  Moor- 
ish slave  in  the  service  of  Joab. — Keil  and  De~ 
litssch.  The  enemies  of  my  lord— The  Ethi- 
opian slave  then  comes,  tells  the  same  news, 
hears  the  same  question ;  and,  with  no  touch  of 
reverence  for  the  father's  sorrow,  nakedly  blurts 
out,  as  if  he  were  the  bearer  of  good  news,  that 
which  tilled  up  the  measure  of  David's  woe. — 
E.  H.  Plumptre. 

33.  The  chamber  over  the  gate— An  apart- 
ment in  the  upper  part  of  the  tower  of  one  of 
the  gates.  And  wept — We  are  irresistibly  re- 
minded of  Him  who,  when  he  beheld  the  rebel- 
lious city  of  Jerusalem,  and  thought  of  the  de- 
struction it  was  brmglng  upon  itself,  "  wept  over 
it."  Luke  19.  41. — Bishop  Hervey.  Thus  he 
said — He  rushed  into  the  watchman's  chamber 
over  the  gate-way,  and  eight  times  over  repeated 
the  wail  of  grief  for  Absalom  his  son.  It  was 
the  belief  of  the  more  merciful  of  the  Jewish 
doctors  that  at  each  cry  one  of  the  seven  gates 


Aug.  17,  1884. 


LESSON  VII. 


2  Sam.  18.  24-33. 


of  hell  rolled  back,  iind  tlmt  with  tlio  ei^htli  tlie 
lost  spirit  of  Absalom  was  rcoeivi-'d  into  llie  place 
of  Piirudisc.  — Z'ea/t  Stanley.  O  my  son  Ab- 
salom— Absalom's  sill  and  siianie  had  two  sides  : 
there  was  in  it  the  cui-se  that  David's  sin  brought 
on  David's  house,  (2  Sam.  Vl.  10,)  the  misdeed 
of  the  father  that  is  visited  on  the  children, 
(Exod.  20.  5 :)  and  not  less  Absalom's  own 
wickedness  and  recklessness,  which  made  him 
the  bearer  of  the  family  eui-se.  David  looks  at 
Absalom's  deed  not  on  the  latter  side,  but  on  the 
former.,  (for  his  own  guilt  seems  to  hun  so  great 
that  he  looks  little  at  Absalom's;)  hence  his 
deep,  boundless  compiussion  for  his  misguided 
t^on.— Kurtz.  David  had  not  mourned  after  the 
death  of  his  infant  child,  but  had  said,  "  Can  I 
bring  him  back  again  ?  I  shall  go  to  him,  but 
he  shall  not  return  to  me."  Chap.  12.  23.  Why, 
then,  this  mourning  for  Absalom?  Why  so  in- 
tense a  sorrow  for  it  ?  (See  chap.  19.  4.)  It  was 
because  David  believed  in  the  resurrection  and 
in  the  judgment  to  come,  and  in  a  future  state 
of  rewards  and  punishments.  It  was  because 
(as  Theodoret  suggests)  bis  son  Absalom  had 
been  cut  off"  in  an  act  of  sin,  the  wages  of  which 
are  the  secoi^d  death ;  and  because  by  Absa- 
lom's death  the  door  of  rejientixnce  and  pardon 
was  shut  upon  him. —  Wordswortli.  Would 
God  I  liad  died  for  thee — David  now  pro- 


fesses, and  I  believe  witli  truth,  to  desire  that  he 
had  died  for  Absalom  ;  but  that  was  a  vain  wish. 
He  ought  to  have  lived  more  for  Absalom.  lie 
ought,  by  his  own  character,  to  have  taught  him 
to  love  holiness,  or,  at  all  events,  he  ought  to 
15 


have  Seen  that  there  was  nothing  in  his  own  con- 
duct to  encourage  his  son  in  wickedness,  or  to 
provoke  him  to  wratii ;  and  tiien,  though  Absa- 
lom had  made  shipwreck,  he  might  iiave  had  the 
consolation  that  lie  iiad  done  his  utmost  to  pre- 
vent such  a  catastrophe. —/.  Taylor.  There  still 
stands  in  the  Kidron  Valley  a  monument  liearing 
Absalom's  name.  It  is  an  isolated  block  hewn 
out  of  the  rocky  ledge,  twenty-four  feet  s<|uare 
and  forty  in  height.  Most  travelers  have  de- 
cided, with  Itobinson,  that  its  style  of  architect- 
ure shows  the  work  of  a  later  age  than  that  of 
Absalom ;  but  some  are  inclined  to  identify  it 
with  the  ancient  pillar.— i/.  S.  Terry. 

The  issue  of  the  history,  even  as  regards  David, 
shows  how  sin  hrinys  tnifferiny.  Though  his  en- 
emies are  scattered  and  his  throne  restored,  yet 
that  deeply  touching  passage  ainMJiiited  for  the 
reading  lesson,  where  with  keenest  anxiety  he 
waits  for  news  of  the  battle,  and  with  overwhelmr 
Ing  grief  he  laments  his  lost  son,  shows  him  still 
suffering  the  yet  unQnished  consequences  of  his 
great  fall.  How  the  bad  example  he  had  set  His 
children  must  have  come  home  to  liim  then !  We 
sin,  and  our  sin  may  be  pardoned,  but  by  sinning 
we  have,  perhaps,  set  in  motion  a  chain  of  cause 
and  effect  which  may  work  mischief  years  after. 
"  Vouchsafe,  O  Lord,  to  keep  us  each  day  without 
sin."-£.  Stock. 

Authorities  to  be  Consulted. 

[For  list  of  "Authorities  to  be  Consulted" 
see  the  close  of  Lesson  VI,  as  the  two  lessons 
belong  to  the  same  period  ill  David's  life.] 
Foster's  Cyclopedia  of  Illustrations,  [numbers 
marked  with  a  star  refer  to  poetical  quotations,] 
vers.  24-32 :  *3084:,  *3085  ;  28,  31 :  4211 ;  33 : 
*8,  7487,  10G57. 

Practical  Thoughts, 

THE   LESSONS   OF    ABSALOM'S   DEATH. 

..  Absalom's  end  shows,  as  in  a  picture,  the 
final  ruin  -which  is  sure  to  befall  all  whose  plans 
are  for  self  and  self  alone. 

2.  Absalom's  end  shows  that  a  father's  anxi- 
ety over  his  son  will  not  save  him  when  he  has 
neglected  a  father's  duty  in  the  past. 

3.  Absalom's  end  shows  that  our  acts  have  an 
ihfluence  alfecting  others  beyond  ourselves.  Da- 
vid's sorrow  was  so  deep  because  he  saw  in  Ab- 
salom's death  the  result  of  his  own  sin. 

4.  Absalom's  end  shows  that  repentance  and 
sorrow  will  not  reverse  the  consequences  of  past 
sin. 

5.  Absalom's  end  shows  that  parental  love 
may  make  one  blind  even  to  kingly  obligations. 


2  Sam.  18,  24-33. 


LESSON  VII. 


Third  Quarter. 


6.  Absalom's  end  shows  that  no  gifts  or  graces 
or  endowments  wilJ  supply  the  lack  of  character. 
Absalom's  beauty  and  popularity  could  not  save 
his  name  from  everlasting  disgrace. 

Sermon  Outline. 

BY  REV.  C.  R.  BARNES,  M.A. 

Troubles  increased  In  the  household  of  David 
after  his  unholy  alliance  with  Bathsheba.  His 
daughter,  Tamar,  was  cruelly  wronged  by  Amnon, 
her  half-brother,  who  was  slain  at  the  instigation 
of  Absalom.  After  the  murder,  Absalom  fled  to  the 
court  of  his  grandfather  at  Geshur,  where  he  re- 
mained for  three  years.  Meanwhile  David's  grief 
for  Amnon  abated,  and  his  longing  for  Absalom 
induced  him  to  recall  his  wayward  son  to  Jerusalem. 
Two  years  passed  without  his  being  permitted  to 
see  his  father's  face,  when  through  the  influence 
of  Joab  a  reconciliation  was  effected.  This,  how- 
ever, did  not  satisfy  the  ambition  of  Absalom,  who 
regarded  himself  as  the  rightful  heir  to  the  throne, 
and  feared  the  influence  of  Bathsheba  in  favor  of 
her  son  Solomon.  He,  therefore,  resolved  upon  re- 
volt, and  sent  spies  through  all  the  tribes  instruct- 
ing them  at  a  given  signal  to  proclaim  him  king. 
On  pretense  of  paying  a  religious  vow  at  Hebron, 
he  went  thither  with  two  hundred  men,  and  set  up 
his  standard.  Hearing  of  the  insurrection,  David 
retired  to  Mahanaim  beyond  Jordan,  whither  he 
was  followed  by  Absalom.  A  decisive  battle  was 
waged  on  the  borders  of  the  forest  of  Ephraim,  in 
which  20,000  of  Absalom's  troops  were  slain,  and 
he  himself  met  his  tragic  death  at  the  hands  of 
Joab.  The  two  conspicuous  figures  in  this  narrative 
will  repay  a  careful  and  prayerful  study. 
I.  David,  the  doting  father. 
David  is  a  very   forcible  example,   1.  Of  the 


I  that  often  accompany  and  thwart  the 
purposes  of  natural  affection.  Of  David's  love  we 
can  have  no  doubt.  The  cry,  "  O  my  son  Absalom ! 
my  son,  my  son,  Absalom !  would  God  I  had  died 
for  thee,"  was  a  dirge  that  could  only  have  been 
composed  after  the  heart  had  broken.  David  did 
not  maintain  discipline  in  his  family,  and  suffered 
sadly  from  the  unchecked  passion  and  ambition  of 
his  children.  As  a  representative  of  the  divine 
Father,  training  his  offspring  as  his  children,  he 
should  have  taught  them  right,  compelled  obedi- 
ence, and  by  administration  of  proper  punishment 
sustained  the  majesty  of  broken  law.  But,  not- 
withstanding the  wrong  done  to  Tamar,  Amnon,  the 
author  of  her  shame,  is  allowed  to  go  unrebuked. 
Nor  is  his  death  at  the  hand  of  Absalom  avenged, 
save  by  allowing  the  murderer  to  remain  in  self- 
imposed  banishment.  David  seemed  at  the  mercy 
of  those  he  loved,  so  that  often  he  could  not  be 
merciful  to  them.  And  eventually  this  helpless 
affection  led  him  to  be  unjust  to  Israel  by  allowing 
the  selfishness  and  vanity  of  Absalom  to  develop 
into  disloyalty  and  treason,  endangering  thereby 
226 


the  integrity  of  the  state,  and  opening  the  way  for 
thousands  to  the  gate  of  death. 

Justice  is  not  fatal  to  love.  The  rod  Is  sometimes 
as  much  an  evidence  of  affection  as  is  the  kiss.  To 
hold  a  child  by  the  firm  grip  of  authority  may  be  as 
profitable  as  to  fold  him  to  the  breast.  Obedience  is 
the  condition  of  soul  that  secures  instruction,  and 
that  love  is  inexcusable  that  worships  what  it  should 
commend. 

David's  disappointment  and  sorrow  should  warn 
us  against  the  injustice  of  the  sentiment  that  all  we 
owe  our  children  is  love. 

3.  David's  increasing  love.  Although  we  can- 
not defend  his  lack  of  parental  discipline,  and  must 
deplore  the  resultant  disorder  and  crime  that 
brought  such  sorrow  to  his  heart,  yet  we  cannot 
but  admire  the  strength  of  his  affection.  In  the 
very  struggle  of  treason,  while  his  rebellious  son 
wars  against  his  life,  he  charges  his  generals, 
"  Deal  gently  for  my  sake  with  the  youQg  man,  even 
with  Absalom."  How  every  indignity  seems  for- 
gotten, disloyalty  is  overlooked,  and  David  sees,  not 
the  traitor,  but  his  son  Absalom.  With  what  in- 
tensity does  he  watch  for  tidings  from  the  field  I 
And  how  was  his  love  revealed  by  the  question  put 
to  Cushi,  "  Is  the  young  man  Absalom  safe  ? " 
When  the  sad  tidings  are  spoken,  how  his  wounded 
heart  cries  out,  "  O  my  son  Absalom." 

And  if  the  poor  human  heart  can  be  so  tender  and 
constant  in  love,  even  to  the  erring  and  rebellious 
child,  is  it  not  easy  to  believe  in  the  loving  pity, 
long-suffering,  and  forgiveness  of  the  heavenly 
Father?  We  hear  from  the  divine  lips  the  refrain, 
"  O  Jerusalem,  how  often  would,"  etc.,  and  "Fath- 
er, forgive  them,  for  they  know  not  what  they  do." 

II.  Absalom,  the  rebellious  son. 


the  victim  of  vanity,  needed  the  re- 
straint of  the  strong  hand  of  discipline.  Proud  of 
the  elegance  of  his  person,  hungry  for  the  adula- 
tion of  flatterers,  he  strengthens  his  selfishness 
until  it  becomes  master  of  his  whole  being.  It  has 
destroyed  the  strong,  noble,  sensitive  qualities  of 
his  soul,  and  left  him  poor  in  manhood. 

He  has  lost  his  love.  Love  can  never  be  wife  to 
vanity,  for  she  "  is  not  puffed  up."  All  the  won- 
drous affection  of  his  father  is  of  worth  to  him  only 
as  it  tolerates  his  selfishness,  pardons  his  wrong- 
doing, and  furnishes  him  support.  David,  the 
mighty  warrior,  the  able  ruler,  the  sweet  singer  of 
Israel,  awakens  in  Absalom  no  admiration,  grati- 
tude, or  loyalty  that,  for  a  moment,  control  his  pur- 
pose or  action  in  the  presence  of  his  vanity.  Ceas- 
ing to  be  affectionate  he  easily  steps  into  disloyalty. 
Love  and  loyalty  live  only  in  each  other's  presence, 
while  treason  grows  rank  in  the  garden  of  selfish- 
ness. Absalom  has  gone  so  far  that  he  can  no 
longer  be  son  nor  subject ;  the  words  king  and  fa- 
ther fall  like  dead  leaves  upon  his  hardened  heart, 
only  to  be  swept  away  by  the  blasts  of  pride  and 
ambition. 

Hate  now  wields  the  sword  of  power,  and  with  it 


Aug.  17,  1884. 


LESSON  VII. 


2  Sam.  18.  24-33. 


would  fain  fell  the  whitened  head  of  father.  And  their  selflsh  pride,  refuse  to  bow  before  Inflnltw 
so  dies  Absalom,  pilloried  by  pride,  when  ho  might  love,  and  In  meekness  and  longing  pray,  Our 
have  been  crowned  by  love,  a  type  of  those  who,  in  |  Father. 


B.  C.  1017J 


LESSON  VIII. 

The  Plague  Stayed.— 2  Sam.  24.  15-25. 


[Aug.  24. 


COLDEN    TEXT; 


So  the  Lord  was  entreated  Tor  the  laud,  and  the  plague  was  stayed 
from  Israel.— :i  Sam.  34.  25. 

Time.— B.  C.  lOir. 

Plack.— The  ihreahlng-floor  of  Araunah  the  Jebuslte,  on  Mount  Moriah,  the  place  where  the  temple 
was  afterward  built. 

Co.N.NKCTiNG    Link.— The  people  numbered.  2  Sam.  34.  1-14. 

I.NTRODUCTio.N.- For  the  purpose  of  a.scerUilnlng  the  number  of  the  people,  and  their  fitness  for  war, 
David  ordered  Joab,  his  commander-in-chief,  to  take  a  census  of  Israel  and  Judah.  Joab  dissuaded  him 
from  such  a  step ;  but,  Inasmuch  as  the  king  paid  no  attention  to  his  dissuasions,  he  carried  out  the  com- 
mand, with  the  help  of  the  military.  Verses  1-9.  David  very  speedily  saw,  however,  that  he  had  sinned ; 
whereupon  the  prophet  Gad  went  to  him,  by  the  command  of  Jehovah,  to  announce  the  coming  punish- 
ment, and  give  him  the  choice  of  three  different  judgments  which  he  placed  before  him.  Verses  10-13.  As 
David  chose  rather  to  fall  into  the  hand  of  the  Lord  than  Into  the  hand  of  men,  God  sent  a  pestilence, 
which  carried  off  seventy  thousand  men  In  one  day,  throughout  the  whole  land,  and  had  reached  Jeru- 
salem, when  the  Lord  stoppt^d  the  ilestroylng  angel  In  consequence  of  the  penitential  prayer  of  David, 
(Verses  14-1",)  and  sent  Gad  to  the  king  to  direct  him  to  build  an  altar  to  the  Lord  on  the  spot  where  the 
destroying  angel  had  appeared  to  him.  Verse  18.  Accordingly  David  bought  the  threshing-floor  of  Arau- 
nah the  Jebuslte,  built  an  altar  upon  It,  and  sacriflced  burnt-offerings  and  thank-offerings,  after  which 
the  plague  was  stayed.  Verses  IQ-'io.—Kcil  and  Dilitzsch.  David  acted  from  motives  unworthy  of  the 
delegated  king  of  Israel ;  from  pride  and  vain  glory,  from  self-confldence  and  distrust  of  God,  and,  above 
all,  from  ambitious  designs  of  conquest.  In  furtherance  of  which  he  was  determined  to  force  the  people 
Into  military  service ;  and  to  ascertain  whether  he  could  muster  an  army  sufflclent  for  the  magnitude  of 
the  enterprises  he  contemplated.  It  was  a  breach  of  the  constitution,  an  infringement  of  the  liberties  of 
the  people,  and  opposed  to  that  Divine  policy  which  required  that  Israel  should  continue  a  separate 
people.— iJ.  Jamieson. 


15  So  '  the    Lord    sent    a    pestilence 
upon      Is'ra-el,      from      the      morning 


15.  The  Lord  sent  a  pestilence— The  judg- 
ment descended  in  the  form  of  a  tremendous 
pestilence  —  "a  death,"  as  it  is  expressively 
termed  in  the  original — like  "  the  Black  Death  " 
of  the  Middle  Ages.  Appearing  in  the  heat  of 
the  summer  months,  aggra%'ated  by  the  very 
greatness  of  the  population  which  had  occa- 
sioned the  census,  spreading  with  the  rapidity 
of  an  Oriental  disorder  in  crowded  habita- 
tions, it  flew  from  end  to  end  of  the  country, 
and  at  last  approached  Jerusalem.  The  new 
capital,  the  very  heart  of  the  nation,  the  pe- 
culiar glory  of  David's  reign,  seemed  to  be 
doomed  to  destruction.— /)ea»  Stanley.  Even 
to  the  time  appointed— The  meaning  of  these 
words,  which  are  not  found  in  Chronicles,  is 
very  doubtful.  (1)  The  English  Version  fol- 
lows the  Vulgate,  Usqut  ad  Urnptu  constitutum. 


even    to     the    time    appointed :    and 
there    died    of    the    people    from    Dan 


21.  14;  27.  24. 


This  would  naturally  mean  until  the  end  of  the 
third  day  ;  but  the  duration  of  the  plague  seems 
to  have  been  mercifully  shortened.  Verse  16. 
Perhaps  a  tirne  appointed — there  is  no  definite 
article — might  mean  a  time  determined  in  the 
counsel  of  God,  before  the  expiration  of  the 
period  originally  named.  (2)  Most  commenta- 
tors render  until  the  time  of  assembly,  that  is, 
the  hour  for  offering  the  evening  sacrifice,  about 
three  o'clock  in  the  afternoon.  Comp.  1  Kings 
18.  29,  36 ;  Dan.  9.  21 ;  Acts  3.  1.  This  is 
supported  by  the  explanation  given  in  fhe 
Targum,  and  by  Jerome.  —  Cambridge  Bible. 
It  is  remarkable  that  this  was  the  hour  of 
Christ's  death,  (Matt.  27.  45-50;  Mark  15. 
38-37 ;  Luke  23.  44-46,)  by  which  the  wrath  of 
God  against  all  mankind  for  sin  was  appeased  ; 
and  God  said  to  the  destroj-ing  angel,  holding 
227 


2  Sam.  24.  15-25. 


LESSON  VTII. 


Third  Quarter. 


even  to   Be-ei-she'ba  seventy   thousand 
men. 

16  And  when  the  '  anjjel  stretched 
out  his  liand  upon  Je-ru'sa-lem  to  destroy 
it,  ^  tlie  Lord  repented  him  of  the  evil, 


'Exod.   12.    23;  1   throa.    21.    15  j    Psa     104.   4. Sfien.    6.  6; 

*  1  Chron. 

his  drawn  sword  over  the  world,  "  It  is  enough  •, 
stay  now  thine  hand."  The  angel  Gabriel  came 
to  Daniel  at  "  the  time  of  the  evening  oblation," 
and  brought  the  message  of  the  Messiah.  Dan. 
9.  21.  God's  miraculous  manifestations  of  mercy 
often  take  place  at  the  stated  times  of  public 
praijei;  and  thus  he  shows  his  approval  of  such 
appointments,  and  his  gracious  acceptance  of 
united  prayer  in  his  house.  —  Wordsworth. 
Prom  Dan  even  to  Beersheba  — Dan  was  a 
town,  anciently  called  Laish,  at  one  of  the 
sources  of  the  Jordan.  Beersheba,  on  the  border 
of  the  desert,  the  southern  frontier  of  Palestine. 
The  two  places  are  150  miles  apart.  If  the  pesti- 
lence did  not  last  a  whole  day,  the  number 
of  persons  carried  off  by  it  (70,000  men)  exceeded 
very  considerably  the  number  destroyed  by  the 
most  violent  pestilential  epidemics  on  record, 
although  they  have  not  unfrequently  swept  off 
hundreds  of  thousands  in  a  very  brief  space  of 
time.  But  the  pestilence  burst  upon  the  people, 
in  this  instance,  with  supernatural  strength  and 
violence,  that  it  might  be  seen  at  once  to  be  a 
direct  judgment  from  God. — Keil  and  Delitzsch. 
Seventy  thousand — It  is  the  most-  destructive 
plague  recorded  as  having  fiiUen  upon  the  Israel- 
ites. In  the  plague  that  followed  the  rebellion 
of  Korah  there  died  14,700.  Num.  16.  49.  In 
the  plague  on  account  of  Baal-Peor,  24,000. 
Num.  25.-  9 ;  1  Cor.  10.  8.  The  plague  in  the 
besieging  army  of  Sennacherib,  however,  carried 
offl85,000  in  one  night.  2  Kings  19. 35.  Diodoras 
Siculus,  quoted  by  Thenius,  relates  a  plague  in 
the  Carthaginian  army  before  Syracuse  which 
carried  off  100,000  maw.— Bishop  Hei'vey. 

The  wealthiest  might  avoid  the  dearth;  the 
swiftest  might  run  away  from  the  sword;  no 
man  could  promise  himself  safety  from  that  pesti- 
lence. In  likelihood,  God's  angel  would  rather 
strike  the  most  guilty :  however,  therefore,  David 
might  well  look  to  he  enwrapped  in  the  common 
destruction,  yet  he  rather  chooseth  to  fall  into  that 
mercy  which  he  had  abused,  and  to  suffer  from 
that  justice  which  he  had  provoked.  "  Let  us 
now  fall  into  the  hands  of  the  Lord."— -Bis/iop 
UaXl. 

16  And  -when  the   angel. —  It    is  clearly 
a  doctrine  of  Holy  Scripture    that    God    uses 
angels  as  ministers  and  messengers  of  his  will. 
22S 


and  said  to  the  angel  that  destroyed  the 
people.  It  is  enough;  stay  now  tliine 
hand.  And  the  angel  of  the  Lord  was 
by  the  threshing-place  of  ^  A-rau'nah  the 
Jeb'u-site. 


~M.  S.  Terry.  Stretched  out  his  hand 
upon  Jerusalem— Above  this  spot  is  said  to 
have  appeared  an  awful  vision,  such  as  is  de- 
scribed in  the  later  days  of  Jerusalem,  or  in  the 
pestilence  of  Rome  under  Gregory  the  Great,  or 
in  our  own  plague  of  London,  of  a  celestial 
messenger  stretching  out  a  drawn  sword  between 
earth  and  sky  over  the  devoted  city. — Dean 
Stanley.  The  Lord  repented^By  repentance 
in  God  we  are  to  understand  the  change  of  feeling 
which  must  needs  occur  in  the  divine  nature 
toward  any  of  the  children  of  his  grace  when  they 
turn  from  his  truth  and  presumptuously  sin 
against  him.— if.  S.  Terry.  The  angel  •  .  . 
was  by — The  visible  appearance  of  the  angel 
was  to  exclude  every  thought  of  a  natural  land 
plague. — Keil  and  Delitzsch.  The  threshing- 
place  —  Threshing-floors  were  usually  in  the 
open  air  on  heights  where  it  was  possible,  on 
account  of  the  chaff  and  the  dust,  and  for 
the  sake  of  the  wind,  which  was  necessary 
for  the  purifying  of  the  grain.  So  this  thresh- 
ing-floor was  without  Jerusalem,  north-east  of 
Zion,  on  the  hill  Moriah.  The  pestilence  had 
reached  the  houses  lying  near  this  threshing- 
floor.  —  Erdmann.  Immediately  outside  the 
eastern  walls  of  the  city  was  a  spot  well-known 
as  belonging  to  a  wealthy  chief  of  the  conquered 
race  of  Jebus,  one  who,  according  to  tradition, 
was  spared  by  David  from  old  friendship,  per- 
haps contracted  in  his  wanderings  at  the  time 
of  the  capture  of  the  city ;  who,  according  to 
the  probable  interpretation  of  the  sacred  text, 
had  been  the  king  of  the  ancient  Jebus. — Dean 
Araunah — The  name  is  variously 
spelt  Aravnah,  Avarnah, 
Aranyah;  in  Chronicles  it 
is  written  Oman,  and  in 
the  Septuagint  in  both  books 
Orna.  This  variety  of  form 
is  probably  due  to  different 
attempts  to  represent  a  non-Hebraic  name. — 
Cambridge  Bible.  It  has  been  supposed  by 
some  that  the  sacred  rock  of  the  Moslems, 
which  is  the  highest  point  of  Temple  Hill,  and 
is  now  covered  by  the  Kubbet  es  SakJirah,  or 
"  Dome  of  the  Rock,"  marks  Iflie  actual  site  of 
Araunah' 3    threshing-floor.  — Cambridge  Mible. 


lV,li!l!mflJ'',JW» 


i!-rr^'':!?:l'F^'^lP1Ml'!^?l:!'!^j'!IMbW''l'::!:lllS!'!!rB;:|l^^ 


m'i 


2  Sam.  24.  15-25. 


LESSON  VIII. 


Third  Quarter. 


17  And  Da'vid  spake  unto  the  Lord, 
when  he  saw  the  angel  that  smote  the 
people,  and  said,  Lo.  ^I  have  sinned, 
and  I  have  done  wickedly:  but  these 
sheep,  what  have  they  done  ?  Let  thine 
hand,  I  pray  thee,  be  against  me,  and 
against  my  father's  house. 


This  building  is  generally  known  to  Europeans 
as  "  The  Mosque  of  Omar,"  and  is  supposed 
by  many  to  stand  upon  the  place  where  Abra- 
ham ofi'ered  Isaac,  and  where  Solomon  estab- 
lished the  altar  of  the  Temple. 

The  Lord  our  God  is  a  consuming  Are  to  the 
sinner,  and  punishes,  when  it  must  be,  with 
frightful  earnestness,  so  that  It  goes  through 
marrow  and  bone ;  but  in  the  midst  of  the  most 
awful  judgments  the  Lord  thinks  of  mercy.  He 
pities  us,  that  is  the  only  reason  why  he  thinks 
of  mercy.— ScJilicr. 

God  stayed  the  angel,  who  had  the  sword 
drawn  in  his  hand,  from  destroying  Jerusalem, 
in  the  same  place  where  he  had  stayed  Abraham, 
who  had  the  knife  in  his  hand,  from  sacrificing 
his  son  Isaac— TT'ordsioort/i. 

17.  David  spake  unto  the  Lord— As   we 

epeak  to  God  in  earnest  prayer.  "When  he 
saw  the, angel — His  vision  was  so  spiritualized, 
and  his  inner  sense  so  enlarged,  that  he  was 
permitted  to  behold  "  the  angel  of  the  Lord 
stand  between  the  earth  and  heaven,  having 
a  drawn  sword  in  his  hand  stretched  out 
over  Jerusalem."  The  elders  who  were  with 
him  in  penitential  garb  seem  to  have  seen  the 
angel  also.  Such  angelic  personages  are  often 
around  us  in  their  ministrations  of  judgment  or 
of  love,  but  rarely  have  they  been  allowed  to 
manifest  themselves  to  human  vision. — 31.  S. 
Terry.  I  have  sinned — I,  only  I,  am  the 
guilty  cause  of  all  this  woe  !  It  is  ever  a  charac- 
teristic of  the  subdued  and  heart-broken  peni- 
tent to  take  all  possible  blame  upon  himself. 
He  who,  ni  professedly  deep  contrition,  tiirows 
any  blame  on  others,  or  seeks  to  involve  others 
in  his  guilt,  is  not  so  much  a  penitent  as  a  dis- 
appointed schemer.  —  M.  S.  Terry.  Sinned 
.  .  .  done  wickedly— Sin  is  doubly  described 
as  misaing  an  aim,  coming  short  of  the  mark 
of  duty,  and  as  crooked  or  perverse  action,  fol- 
lowing the  leadings  of  self-will  instead  of  the 
straiglitforward  path  of  right. —  (Jarnhridge  Bible. 
These  sheep,  what  have  they  done — Done  ! 
Why  they  had  done  much  amiss  ;  it  was  their 
sin  that  provoked  God  to  leave  David  himself 
to  do  as  he  did,  yet,  as  became  a  penitent,  he 
is  severe  ujjon  his  own  faults,  while  he  e.xten- 
230 


18  And  Gad  came  that  day  to  Da'vid, 
and  said  unto  liim,  *  Go  up,  rear  an  altar 
uuto  the  Lord  in  the  threshing-floor  of 
"  A-niu'nah  the  Jeb'u-site. 

19  And  Da'vid,  according  to  the  say- 
ing of  Gad,  went  up,  as  the  Lord  com- 
manded. 


21.   IS.  a  Araniah. 


uates  theirs.  Most  people,  when  God's  judg- 
ments are  abroad,  charge  others  with  being  the 
cause  of  them,  and  care  not  who  falls  by  them,  so 
they  can  escape ;  but  David's  penitent  and  public 
spirit  was  otherwise  affected. — M.  Henry.  Let 
thine  hand  ...  be  against  me — David,  otter- 
ing his  own  life  for  his  people,  ( ver.  17,  j  and  sac- 
rificiiigion  the  threshing-floor  of  Aramiah,  and 
appeasing  God's  wrath,  and  staying  the  plague 
on  Moriah,  was  a  type  of  Christ  offering  him- 
self at  Jerusalem  as  a  propitiation  for  the  sin  of 
the  world,  and  staying  the  plague  of  Death 
which  threatened  to  destroy  them.  — Words- 
viorth. 

He  that  had  put  himself  upon  the  paws  of  the 
bear  and  lion,  for  the  rescue  of  his  sheep,  will 
now  cast  himself  upon  the  sword  of  the  angel 
for  the  preservation  of  Israel.- Cw/iop  Hall, 

Not  from  the  virtues  of  God's  children,  but 
from  their  tears  for  their  faults,  shines  upon  us 
the  noblest  silver  light  of  their  new  life.— F.  W. 
K)-ummacher. 

18.  And  Gad  —  A  prophet  and  particular 
friend  of  David,  the  history  of  whose  reign  he 
wrote.  1  Chron.  29.  29.  He  came  to  David 
when  the  latter  was  in  the  cave  Adullam. 
1  Siun.  22.  5.  He  then  began  his  career  of  coun- 
selor, under  divine  direction,  which  eventually 
won  him  the  title  of  "  the  king's  seer.^'  —  Schqf. 
Came  that  day— The  narrative  here  goes  back. 
Gad's  message  to  David  was  doubtles.s  the  cause 
of  his  going  up  to  the  threshing-floor,  accom- 
panied by  the  elders  in  sackcloth,  (1  Chron. 
21.  16,)  where,  on  his  arrival,  he  .saw  the  angel, 
as  stated  above  in  verse  17. — Bishop  Hervcy. 
An  altar  unto  the  Lord— Besides  his  prayer, 
David  was  now  to  make  public  afiSrmation  of 
his  guilt,  and  of  his  willingness  henceforth  with 
the  people  to  devote  himself  as  an  offering  to 
the  Lord,  by  building  an  altar. — Erdmann. 

Peace  is  made  between  God  and  sinners  by 
sa'criflce,  and  not  otherwise,  even  by  Christ,  the 
gieat  propitiation,  of  whom  all  the  legal  sacrifices 
were  types.  It  is  for  his  sake  that  the  destroying 
angel  is  bid  Xxs  stay  his  hand.— 3f.  Henry. 

19.  David  .  •  .  went  up  as  the  Lord  com' 
manded  —  See  his  humility,  how  far  he  was 
from  takuig  state  ;  though  a  king,  he  was  no^ 


Aug.  24,  1884. 


LESSON  vin. 


2  Sam.  24.  15-25. 


20  And  A-rau'nah  looked,  and  saw  the 
king  and  his  servants  coming  on  toward 
him:  and  A-r:iu'nah  went  out,  and 
bowed  himself  before  the  king  on  his 
face  upon  the  ground. 

21  And  A-riiu'nali  said,  Wlierefore  is 
my  lord  the  king  come  to  his  servant  ? 
'And  David  said,  Tobiiy  tlie  threshing- 
floor  of  thee,  to  build  an  altar  unto  the 
Loud,  that  tiie  "plague  may  be  stayed 
from  the  people. 

22  And  A-rau'nah  said  unto  Da'vid, 


-•  Num.  16.  ■«.. »  1  King.  19.  21. 


a  penitent,  and,  therefore,  in  token  of  his  self- 
aba.scment,  ho  neither  sent  for  Araunah  to  eomc 
to  him,  nor  sent  another  to  deal  with  him,  but 
went  himself. — ^f.  Iknri). 

20.  Araunah  looked,  and  saw  the  king— 
Aecordiiif,'  to  (.'linmieles,  he,  too,  had  seen  the 
angel,  and,  in  their  terror,  himself  and  his  four 
sons  had  hid  themselves. — J/,  /ij.  Terry.  Went 
out — From  the  threshing-floor,  where  he  was  at 
wdrk  threshing  wheat.  —  Cambridge  Bible. 
Bowed  himself  before  the  king — Beside  the 
rocky  threshing-floor  tiie  two  princes  met — the 
fallen  king  of  the  ancient  fortress,  the  new  king 
of  the  restored  capital — each  moved  alike  by  the 
misfortunes  of  a  city  which,  in  difl'erent  senses, 
belonged  to  each. — Dtan  Stanley. 

21.  Araunah  .  .  .  David— It  was  the  meet- 
ing of  two  ages.  Araunah,  as  he  yields  that 
spot,  is  the  last  of  the  Caniumites,  the  last  of 
that  stern  old  race  that  we  discern  in  any  indi- 
vidual form  and  character.  David,  a.s  he  raises 
that  altar,  is  the  close  harbinger  of  the  reign  of 
Solomon,  the  founder  of  a  new  institution  which 
another  was  to  complete. — Dean  Stanley. 


Let  my  lord  the  king  take  and  oflfer  up 
\\\\a.t  seemeth  good  unto  him:  'behold, 
here  be  o.xen  for  burnt  sacrifice,  and 
threshing  instruments  and  other  instru- 
ments of  the  o.xen  for  wood. 

23  All  these  thiiujti  did  A-rau'nah,  as  a 
king,  give  unto  tlie  king.  And  A-rau- 
nali  said  unto  the  king,  The  Lord  thy 
God  accept  '"  thee. 

24  And  the  king  said  unto  A-rau'nali, 
Nay;  but  I  will  surely  buy  it  of  thee  at 
a  price:  neither  will  I  offer  burnt  offer- 


«0  Psa.  M.  3  ;  119.108  ;  Eiek.  KO.  40  ;  1  Pet.  8.  6. 


22.  Oxen  for  burnt  sacrifice- The  burnt- 
offering  might  be  an  o.\  or  bullock,  a  goat  or 
ram,  or  a  pair  of  pigeons.  The  more  valuable 
wiu?  preferred,  as  indicative  of  a  full  con.secra- 
tion.  The  bumt-oflering  was  entirely  consumed 
upon  the  altar.  Threshing  instruments — 
Sledges  or  frames  armed  on  the  underside  with 


rollei-s  or  sharp  pikes,  used  for  the  jnirpose  of 
bruising  the  ears  of  corn,  and  extracting  the 
grain,  and,  at  the  same  time,  breaking  up  the 
straw  into  small  pieces  for  use  as  fodder. — Carn- 
briilge  Bible.  Instruments  of  the  oxen— The 
yoke,  and,  perhaps,  other  parts  of  the  harness 
of  o.\en.  These  instruments  could  never  be  put 
to  nobler  use.— 3/.  S.  Terry. 

23.  Araunah  as  a  king — Indicating,  as  the 
sense  is,  that  this  man  had  been  anciently  a 
heathen  king  or  chief,  but  was  now  a  proselyte 
who  still  retained  great  property  and  influence 
in  Jerusalem,  and  whose  piety  was  evinced  by 
the  liberality  of  his  offers.  The  words,  "  as  a 
king,"  are  taken  by  some  to  signify  simply  "he 
gave  with  royal  munificence." — E.  Jamitson. 

The  willlDKness  of  Araunah  the  Jehiiaitc  topive 
gifts  to  David,  foreshadowed  the  readiness  of  the 
Gentiles  to  bring  tribute  and  to  do  homage  to 
Christ.  Psa.  72.  10,  11;  110.  S.—  n'onhivorth. 

24.  The  king  said  unto  Aravinah— Two 
frank  hearts  are  well  met :  David  would  buy, 
Araunah  would  give  ;  the  Jebusite  would  not 
sell,  David  will  not  take.     Since  it  was  for  God, 

and  to  David,  Araunah  is  loath  to 
bargain ;  since  it  was  for  God,  David 
w  isheth  to  pay  dear. — Bishop  Hall.  I 
will  surely  buy  it  of  thee  — For 
otherwise  it  would  have  been  Arau- 
iiah's  offeriii'r,  and  not  David's. 
Bought  the  threshing-floor  and  the 
oxen  for  fifty  shekels  of  silver — 
About  twenty-five  dollars,  at  a  time 
when  the  precious  metals  were  worth 
ten  times  as  much  as  now.  In  1  Chron. 
21.  25,  we  read  that  David  gave  to  Oman  six 
hundred  shekels  of  gold  by  weight  for  tht  jdace. 
David  did  two  things;  he  purchased  for  tit\y 
shekels  of  silver  the  oxen  and  thethresliing-floor 
for  his  own  immediate  use  on  that  particular  oc- 
casion, when  he  built  an  altar.,  and  ottered  sacri- 
fice to  God,  for  this  special  mercy  to  himself  and 
281 


2  Sam.  24.  15-25. 


LESSON  VIII. 


Third  Quarter. 


ings  unto  tlie  Lord  my  God  of  that 
which  doth  cost  me  nothino-.  So  "  Da'- 
vid  bought  the  threshiug-floor  and  the 
oxen  for  fifty  shekels  of  silver. 

25  And  Da'vid  built  *  there  an  altar 


>  Which  became  the  site  of  the  Temple 


unto  the  Lord,  and  offered  burnt  of- 
ferings and  peace  offerings.  So  the 
Lord  was  "*  entreated  for  the  land, 
and  the  plague  was  stayed  from 
Is'ra-el. 


14;  2  Chron.  33.  13;  Isa.  19.  52. 


his.  But  he  did  more  than  this ;  he  also  purchased    sound,  thereby  showing  that  there  is  a  weU   or 

excavation  beneath.— Caf/ierwood. 
The  Mohammedans  believe  the  rock  to  be  sus- 


the  placc'^  probably  the  area  of  the  house  and 
homestead  of  Araunah,  as  a  site  for  the  temple 
to  be  built  by  Solomon,  and  for  all  its  glorious 
apparatus  of  services  in  future  generations.    The 
author  of  the  Chronicles  supposes  his  readers  to 
be  acquainted  with  the  Books  of  Samuel,  and 
adds  fresh  materials  to  them. —  Wordsworth. 
Those  know  not  what  religion  is,  all  whose  care 
it  is  to  make  it  cheap  and  easy  to  themselves,  and 
who  are  best  pleased  with  that  which  costs  them 
least  pains  or  money.    What  have  we  our  sub- 
stance for,  but  to  honor  God  with  it,  and  how  can 
it  be  better  bestowed  ?— Jf .  Henry. 

The  altar  of  David,  and  the  temple  of  Solomon, 
erected  on  the  threshing-floor  and  field  of  Araunah 
the  Jebusite,  the  heathen  lord  of  the  soil,  at  Mo- 
riah,  where  Abraham's  sacrifice  was  offered,  were 
a  figure  of  the  Church  universal,  built  of  lively 
stones  of  all  true  Israelites  of  all  nations,  on  the 
foundation  of  the  faith  of  Abraham.— TFoj-ds- 
icoWi. 

25.  David  built  there  an  altar— This  he 
seems  to  have  done  without  the  least  delay. 
Tlie  destroying  angel  still  hovered  near,  and 
the  plague  had  scarcely  yet  abated. —  M.  S. 
Tert-jj.  Offered  burnt-oflferings — As  a  type 
and  symbol  of  his  entire  consecration,  body 
and  soul,  to  Jehovah.  Peace-oflferings — Ex- 
pressive of  his  realization  of  peace  and  friend- 
ship with  God,  and  his  thankful  homage  for  the 
divine  favour.  Chronicles  adds  that  he  called 
on  the  Lord  and  was  answered  by  fire  from 
heaven  upon  his  offerings.  This  spot  became 
the  site  of  the  temple.  2  Chron.  3.  \.—M.  S. 
Terry. 

The  Sacred  Rock— It  is  irregular  in  its  form, 
and  measures  about  vSixtyfeet  in  one  direction,  and 
fifty  feet  in  the  other.  It  projects  about  five  feet 
above  the  marble  pavement,  and  the  pavement  of 
the  mosque  is  twelve  feet  above  the  general  level 
of  the  inclosure,  making  this  rise  seventeen  feet 
above  the  ground.  ...  It  appears  to  be  the  natu- 
ral surface  of  Mount  Moriah  ;  in  a  few  places  there 
are  marks  of  chiseling,  but  its  south-east  corner  is 
an  excavated  chamber,  to  which  there  isa  descent 
by  a  flight  of  stone  steps.  This  chamber  is  irregu- 
lar in  form,  and  its  superficial  area  is  about  six 
hundred  feet,  the  average  height  seven  feet.  In 
the  center  of  the  rocky  cave  there  is  a  circular  slab 
Of  marble,  which  being  struck  makes  a  hollow 
232 


pended  in  mid-air,  and,  as  proof  of  it,  cite  the  ring- 
ing sound  given  forth  when  the  bottom  of  the  cave 
is  struck.  In  the  center  of  the  floor  is  Bir-el-Arwah, 
the  Well  of  Spirits.  In  this,  they  say,  all  departed 
souls  are  confined  by  Mohammed  until  the  last 
judgment.— Jf.  B.  Ridgaivay. 

The  theory  of  Professor  Willis  and  others  is, 
that  the  great  altar  of  sacrifice  in  the  Temple  stood 
on  this  rock,  that  the  cave  was  the  cess-pool  beneath 
the  altar,  and  that  the  Well  of  Spirits  was  none 
other  than  the  drain  through  which  the  blood  and 
water  flowed  from  the  altar  into  the  sewers  un- 
derneath the  temple  area.  It  seems,  as  Dean  Stanley 
hints,  a  little  improbable  thai  so  unshapely  a  lock 
should  have  been  left  in  the  midst  of  the  temple, 
yet  it  is  certain  that  Araunah  and  his  four  sons  hid 
themselves  when  they  saw  the  angel,  and  also 
came  out  of  the  threshing-floor  at  David's  arrival, 
showing  that  there  was  a  place  of  concealment. 
1  Chron.  21.  20,  21.  In  the  threshing-floor  of  Gid- 
eon's father  there  was  such  a  place,  where  he  hid 
the  grain  from  the  Midianites,  and  just  such  a  cave 
I  found  afterward  adjoining  the  great  rock  on 
which  the  altar  of  the  Samaritan  Temple  is  sup- 
posed to  have  stood.— H.  JB.  Ridgaway. 

Authorities  to  be  Consulted. 
Stanley's  Jewisli  Church,  lecture  24.  Bishop 
Hall's  Contemplations.  Bible  Educator.  Gei- 
kie's  Hours  with  the  Bible,  vol.  iii,  chap.  12. 
Kitto's  Daily  Bible  Illustrations,  39th  week. 
Stanley's  Sinai  and  Palestine.  Freeman's 
Manners  and  Customs,  295,  508.  Foster's 
Cyclopedia  of  Illustrations,  [numbers  marked 
by  a  star  i-efer  to  tlie  poetical  quotations,]  vers. 
10-17  :  *3303,  *3311 ;  15  :  6568,  9888  ;  16 :  130  ; 
17:  4580;  24:  6131,  8965;  25:  6957,  10800. 

Ppaetieal  Thoughts 
[the  lessons  fkom  the  plague.] 

1.  Though  Israel  be  the  Lord's  people,  yet  it 
shall  suffer,  and  suffer  more  than  other  peoples 
for  its  sins.  Ver.  15. 

2.  The  sins  of  rulers  are  visited  upon  the 
people,  especially  when  the  people  have  a  part 
in  the  sin.  Ver.  15. 

3.  God's  power  in  destruction  is  made  mani- 
fest in  order  to  show  God's  power  and  grace  in 
salvation.  Ver.  16. 


Aug.  24,  1SS4. 


LESSON  VIIT. 


2  Sam,  24.  15-25. 


4.  God  use-s  tlic  ■mstninieiitality  of  angels  in 
•tt-nrks  of  i>uiii8hinent  as  well  as  of  grace. 
Ver.  IG. 

5.  The  i^luns  of  God  may  change,  though  liis 
purposes  are  unalterable.   Ver.  Itj. 

(■).  The  true  i>enitcnt  confesses  his  sin,  and 
seeks  not  to  cast  iU  rcspuusibility  upon  others. 
Ver.  17. 

7.  Tlie  altar  is  the  meeting- place  where 
(Jod's  judgment  ends  and  his  mercy  begins. 
Ver.  18.      . 

8.  The  oflFcring  to  the  Lord  must  be  that 
which  the  oiforer  presents  as  his  own  gilt,  not 
given  to  iiim  by  another.  Ver.  24. 

Sermon  Outline. 

BV   RET.   K.   p.   KKTCIIAM,  D.D. 

IXTRonrcTiON.— Rapidly,  passionately,  up  and 
down  and  across  the  Holy  Ljind,  David's  com- 
mander-in-chief is  moving.  But  It  is  not  with  the 
alacrity  of  cheerful  zeal ;  lie  is  very  angry.  Little 
need  such  as  David  care  for  this  however,  but  alas ! 
there  is  deeper  displeasure  in  the  case.  With  him, 
and  the  one  calandty  of  human  life  is  here  with 
him— Gml  is  not  well  pleased. 

In  pride,   presmnption,     naughtiness  of    heart, 
David  had  sinned,  and  penalties  are  at  hand. 
Tfiemf.  :  The  divine  pcnnUies  for  sin. 

A.  TlIElR  CHARACTKR.      B.    TUKIR  REMISSIO.V. 

A.  Their  character. 

1.  I'tifailirigh)  sure.  Men's  laws  defective. 
Judgments  inoperative,  God's  forever  unfailing. 
No  power  can  reverse  them,  no  cunning  evade 
them,  no  flight  elude  them,  no  stiition  transcend 
them,  no  prayers,  no  promises  postpone  them. 
When  a  man  requests,  "deliver  me  from  the  oper- 
ation, the  penalties  of  divine  law,"  physical  or 
moral,  he  is  never,  never  heard!  The  sole  excep- 
tion in  all  the  universe  of  being  and  experience 
Ix'ing  found  in  the  interventions  of  -Tesus  Christ. 
David  pleaded  with  the  most  penitential  importu- 
nity agaiust  the  Judgments,  but  all  in  vain.  Ver. 
10. 

•2.  Fnr-recwliin(j.  Penalties  reach  to  every  de- 
partment of  one's  personal  being,  to  all  his  life  re- 


lationships, and  on    to  eternity.     Children  suffer 
from  parental  sins  ;  people  from  sins  of  rulers. 

3.  Yet  (ver.  1)  Paialticx  arc  jiwt.  The  sins  of 
the  individual  enter  with  the  sins  of  his  representa- 
tive in  the  penalties. 

4.  Intolerably  severe.  To  a  sensitive  soul,  look- 
ing at  revelation  or  experience,  our  nature,  rela- 
tions, or  prospects,  "  It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God."  We  cannot 
measure  the  recoil  of  divine  holiness  and  law  upon 
sin  for  penalties.  And  we  need  not  try,  but  are  to 
ask  of  the  remedy.    So, 

B.  How  penallicH  ure  remitted. 

What  marks  the  path  from  sin  to  the  favor  of 
God?  Atonement,  with  a  penitent  and  conse- 
crated spirit.  Christ's  great  sacriUce.  Our  self- 
sacriUce. 

\.  Atonement.  \c:T.^.  "Burnt-offerings."  So 
Christ's  substitution,  Christ's  satisfaction.  Hence 
pardon. 

2.  Merit,  rightemumcss.  Ver.  25.  "  Peace-offer- 
ings." Christ's  righteousness.  So  pardon  and 
merit,  or  Justiflcatlon  complete. 

3.  As  conditwnal,  penitence,  faith,  prayer.  Ver. 

4.  Our  own  consecration  gifts.  A  service  that 
"costs."  Ver.  24. 

5.  David  heard,  as  prayed  for  others.  Ver.  17. 
Here  heaven's  own  disposition  and  solicitude.  Job 
42.  10. 

Close.— 1.  It  Is  every  thing  in  life  to  "please 
God ! "  O  the  el^ation,  the  all-commanding 
height  of  him  of  whom  it  can  be  said  at  last,  "He 
had  this  testimony,  that  he  pleased  God." 

2.  We  begin  in  sin,  and  are  always  liable  to  pen- 
alties.   .4to»cc  escape. 

,     3.  Recognize  Jesus  Christ  as  the  "author  and 
I  flnisher  of  our  faith." 

4.  Watch,  tight,  pray  to  the  end.  David,  now  an 
{  old  man,   yet  sinned  and  suffered,  and    others 

with  him. 

5.  Save  others.  Cheering  counterpart  to  the  mo- 
mentous reality,  that  you  can  involve  others  In  sin 
and  penalty,  you  can  lead  others  up  from  sin  and 
death  to  God  and  heaven. 

Welcome,  and  then  re-echo,  the  glad  benediction 
and  evangel  from  the  skies,  "  There  is,  therefore, 
now  no  condemnation  to  them  which  are  in  Christ 
Jesus." 


[Aug.  31. 


B.C.-.]  LESSON  IX. 

God's  "VTorks  axd  "Wohd. — Psa.  19.  1-14. 

GOLDEN  TEXT.— Thou  hast  ma;:iiifled  Ihy  word  above  all  thy  name.— Psa.  138.  2. 

iNTRomiTio.v.— This  psalm  was  undoubtedly  written  by  David,  but  its  date  is  unknown.    The  author 

In  this  psalm,  as  in  many  other  places,  considers  the  work  of  nature  and  the  words  of  revelation  as 

both  of  them  laws  of  the  same  hand,  and  standing  flrmly  by  the  same  authority,  both  highly  perfect  in 

their  kind,  and  containing  great  matter  of  Instruction  ;  one  for  the  whole  world,  the  other  for  his  favored 

233 


LESSON  IX. 


Third  Quarter. 


PsA.  19.  1-14.  __^ 

people,  and  himself  partlcularly.-Mwcifiie.  It  may  have  been  written,  perhaps,  in  the  first  flush  of  an 
Eastern  sunrise,  when  the  sun  was  seen  going  forth  as  a  bridegroom  out  of  his  chamber  and  rejoicing  as 
a  mighty  man  to  run  his  course.  The  song  breathes  all  the  life  and  freshness,  all  the  gladness  and 
glory  of  the  morning.  The  devout  singer  looks  out,  first,  on  the  works  of  God's  fingers,  and  sees  all  crea- 
tion bearing  its  constant,  though  silent,  testimony  to  its  Maker ;  and  then  he  tiu-ns  himself  with  a  feeling 
of  deep  satisfaction  to  that  yet  clearer  and  better  witness  concerning  him  to  be  found  in  the  inspired 
Scriptures  Thus  he  begins  the  day ;  thus  he  prepares  himself  for  the  duties  that  await  him,  for  the 
temptations  that  may  assail,  and  the  sorrows  that  may  gather  as  a  cloud  about  him.  He  has  made  trial 
of  the  preciousness  of  that  word.  He  knows  its  deep,  hallowing,  soul-sustaining  power.  He  knows  that 
it  is  full  of  life  and  healing.  But  he  knows  also  that  it  is  a  word  that  searches  and  tries  the  heart,  that 
reveals  the  holiness  of  God,  and  the  sinfulness  of  man ;  and,  therefore,  he  bows  himself  in  prayer,  say- 
ing "  As  for  errors,  who  can  understand  them  ?    Cleanse  thou  me  from  secret  faults."-P6r()«;ne. 


1  The  Mieavens  declare  the  glory  of 
God;  and  the  firmament  showeth  his 
handywork. 

2  Day    unto    day     nttereth     speech, 


1.  The  heavens — The  heavens,  that  is,  the 
superterrestrial  spheres  which,  so  far  as  human 
vision  is  concerned,  are  lost  in  infinite  space.— 
Delitzsch.  Declare  the  glory  of  God— Of  the 
two  clauses  of  this  verse,  the  first  states  the.  fact 
that  the  heavens  publish  God's  glory ;  the 
second  explains  hoiv  this  is  done,  namely,  by 
testifying  that  he  has  made  t\\Qm.—Perowne. 
God  — Hebrew,  "  El ;"  a  name  which  denotes 
the  majesty  and  power  of  God.  It  is  tlie  only 
name  which  occurs  in  the  first  part  of  this 
psalm,  and  here  once  only,  in  studied  an- 
tithesis to  the  name  Jehovah,  which  is  used 
exclusively,  seven  times  in  the  second  part. 
David  celebrates  the  cjlory  of  El,  the  God 
of  nature,  the  law  of  Jehovah,  the  God  of  the 
covenant.  Exod.  6.  3.  —  Canoiv  Cook.  The 
flrmament— In  the  Old  Testament  the  noun 
has  the  sense  of  expanse,  and  also  of  frnnness, 
steadfastness.— F.  G.  Hihhard.  Showeth  his 
handywork — In  the  expanse  above  us  God  flies, 
as  it  were,  his  starry  flag  to  show  that  the  king 
is  at  home,  and  hangs  out  his  escutcheon  that 
atheists  may  see  how  he  despises  their  denuncia- 
tions of  him. — Spurgeoii. 

During  the  French  Revolution,  Jean  Bon   St. 
Andre,  the  Vendean  revolutionist,  said  to  a  peas- 
ant ;  "  I  will  have  all  your  steeples  pulled  down 
that  you  may  no  longer  have  any  object  by  which 
you  may  be  reminded  of  your  old  superstitions." 
"But,"  replied  the  peasant,  "  yow  cannot  help 
leaving  us  the  sta7S."—John  Bates. 
2.  Day  unto  day — Each  dawning  day  con- 
tinues the  speech  of  that  which  has   declined) 
and  each  approaching  night  takes  up  the  tale  of 
that  which  has  passed  away. — Delitzsch.     Ut- 
tereth    speech — Literally,     "poureth    forth 
Each  day  overflows  with  utterances 


and  night    unto   night    showeth  knowl- 
edge. 

3    There  is   no   speech   nor   language 
'^ where  their  voice  is  not  heard. 


heard,  or,  without  these  their  voice  is  heard. 


full  of  meaning,  which  it  transmits  to  its  suc- 
cessor.— Canon  Cook.  Night  unto  night — 
Day  bids  us  labor,  night  reminds  us  to  prepare 
for  our  last  home  ;  day  bids  us  work  for  God,  and 
night  invites  us  to  rest  in  him ;  day  bids  us  look 
for  an  endless  day,  and  night  warns  us  to  escape 
from  everlasting  night. — Spurgeon.  Showeth 
knowledge  —  Calvin  gives  an  excellent  sum- 
mary of  the  respectable  opinions  concerning  this 
verse.  (1)  No  day  passes  in  which  God  does 
not  show  some  signal  evidence  of  his  power,, 
(2)  Every  succeeding  day  contributes  something 
new  in  proof  of  the  existence  and  perfections  of 
God.  (3)  The  days  and  nights  talk  together, 
and  reason  concerning  the  glory  of  the  Creator. 
— Ptumer. 

We  may  illustrate  the  differing  measures  in 
which  natural  objects  convey  knowledge  to  men 
of  differing  mental  and  spiritual  capacity  by  the 
story  of  our  great  English  artist.  He  is  said  to 
have  been  engaged  upon  one  of  his  immortal 
works,  and  a  lady  of  rank  remarked,  "  But,  Mr. 
Turner,  I  do  not  see  in  nature  all  that  you 
describe  there."  "Ah,  madame,"  answered  the 
painter,  "do  youinot  wish  you  could?"— Spwr- 
geon. 

3.  There  is  no  speech — There  are  two  views 
of  the  interpretation  of  this  verse.  According  to 
some  commentators  (Cook,  Vaihinger,  and  others) 
the  translation  of  the  Authorized  Version  is  cor- 
rect. Canon  Cook  says :  "  This  translation  gives 
a  clear  sense,  well  adapted  to  the  context ;  it  is 
supported  by  the  ancient  versions  and  critics, 
(Vailiinger,)  and  is  grammatically  defensible." 
[The  other  view  is  expressed  in  the  following 
note,  and  has  the  sanction  of  most  modern  exposi- 
tors.] There  is  no  speech  and  there  is  no  words ; 
their  voice  is  inaudible,  that  is,  they  are  silent, 


Aug.  31,  1884. 


LESSON  IX. 


PsA.  19.  1-14. 


4  *  Their  line  is  gone  out  through  all 
the  earth,  and  their  words  to  the  end  of 
the  world.  In  them  hath  he  set  a  taber- 
nacle for  the  sun  ; 

5  Wliich  is  '^  as  a  bridegroom  coming 
out  of  his  chamber,  and  rejoicing  as  a 
strong  man  to  run  a  race. 


A  Or,  Thflr  rule,  or,   direclion.    Rom. 


-»Eccle..   11.1. 


^liocchlcss  witnc-^r^es,  utteriiitj  no  sound,  but  yet 
^|■t•uking  aloud  i  lliiiLr>teiilxTt,'i  only  inwardly 
audible,  l)Ut  yit  iiiulligible  evfry-wlurt'. — De- 
Utz»fh.  Their  voice  is  not  heard— The  im- 
port of  tlio  verse  i.-;,  that  however  diverse  human 
languages  and  tongues  may  be,  and  however 
unintelligible  the  speech  of  one  people  may  be 
to  another,  yet  the  mute,  inarticulate,  but  clear, 
language  of  the  heavens  above  us  is  that  there 
is  a  glorious  ('renter,  a  drviKj  God,  as  El  signi- 
fies.— Pliif/wi: 

4.  Their  line— In  all  other  passages  line 
(kav)  means  either  a  measuring  line,  or  a  rule, 
(«c.  of  conduct,)  a  precept,  or  decree;  nor  would 
tlie  last  sense  i)C  unsuitiible;  the  decree  of  the 
heavens  goes  forth,  proclaiming  the  glory  of 
God,  and  the  duty  of  worshiping  him. — Canon 
Vooh.  Through  all  the  earth— The  apostle 
designed  to  say  that  God,  from  ancient  times, 
had  manifested  his  glory  to  the  Gentiles,  and 
that  this  was  a  prelude  to  the  move  ample  in- 
struction which  was  one  day  to  be  published  to 
them. —  Calvin.  In  them — In  the  midst  of 
them  ;  and  the  figure  of  his  tent  being  pitched 
there  is  an  allusion  to  the  Oriental  custom  of 
putting  the  tent  of  the  emir  in  the  center  of  the 
encampment.— F.  G.  Tlibhard.  A  tabernacle 
— A  tent.  For  the  sun — In  the  midst  of  the 
heavens  the  sun  encamps,  and  marches  like  a 
mighty  monarch  on  liis  glorious  way..  He  has 
no  fixed  abode,  but  as  a  tniveler  pitches  and  re- 
moves his  tent,  a  tent  which  will  soon  be  taken 
down  and  rolled  together  as  a  scroll.  As  the 
royal  pavilion  stood  in  the  center  of  the  host,  so 
the  sun  in  his  place  appears  like  a  king  in  the 
midst  of  attendant  stars. — Spurijeon. 

"  Where  Is  your  God  ?  show  him  to  me,"  said 
a  proud  heathen  monarch  to  a  devout  Jew.  "  I 
cannot  show  you  my  (iod,  but  cotne  with  me  and 
1  will  show  you  one  of  his  messengers."  Taking 
him  to  the  open  air  he  pointed  to  the  unclouded 
sun,  and  said,  "Look  at  that."  "I  cannot,  it 
pains  my  eyes,"  said  the  monarch.  "Then," 
said  the  Jew,  "how  couldst  thou  look  on  the 
taee  of  Him,  at  whose  rebuke  the  pillars  of 
heaven  tremble?"— P/i/mer. 

5.  As  a  bridegroom  —  The  morning  light 
has  in  it  a  freshness  and  cheerfulness,  as  it  were 


6  His  going  fortli  ^  is  from  the  end  of 
the  heaven,  and  his  circuit  unto  the  ends 
of  it:  and  tiiere  is  uotliing  hid  from  the 
heat  thereof. 

7  The  <■  law  of  tlie  Loud  is  perfect, 
''converting  the  soul:  the  testimony  of 
the  LoKD  is sure, making  wise  the  simple: 


r.doclrli.e. -.(Tim.  a.  16,  17. rf  Or,  r«loriiig. 


renewed  youth.  Therefore,  the  morning  sun  is 
compared  to  a  bridegroom,  the  desire  of  whose 
lieart  is  satistied,  who  stands,  as  it  were,  at  the 
beginning  of  new  life,  and  in  whose  youthful 
countenance  the  joy  of  the  wedding-cUiy  still 
shines. — Delitzsch.  Bejoiceth  as  a  strong 
man — The  meaning  is  not,  he  rejoices  in  run- 
ning, but,  he  rejoices  running  =-  he  runs  joy- 
fully.— Hitzig. 

6.  His  going  forth — David  proposes  to  us 
three  things  to  be  considered  in  the  sun  :  the 
splendor  and  exeelleney  of  his  form,  (ver.  5;) 
the  .swiftness  with  which  he  runs  his  course, 
(ver.  G  ;)  and  the  astonishing  power  of  his  heat, 
(ver.  r,.)— Calvin.  Nothing  hid— The  heat  of 
the  sun,  which  is  the  condition  of  physical  life, 
reaches  as  far  as  the  teaching  of  tlie  heavens ; 
they  instruct  all,  he  quickens  all.  Hence  the 
fitness  of  the  symbol,  and  of  the  application  to 
the  Lord  Christ  and  his  apostles.  Eoin.  10.  13. 
—  Canon  Cook. 

Both  the  light  and  heat  of  the  sun  are  neces- 
sary to  animal  and  vegetable  life.  The  number, 
vigor,  and  beauty  of  plants  are  much  affected 
by  the  quantity  of  light  and  heat.  Professor 
WUdenow  says :  "  In  Spitzbergen  there  are  30 
plants :  In  Lapland,  .534 ;  in  Iceland,  5.")3 ;  In 
Sweden,  1,299 ;  in  the  Marqulsate  of  Brandenburg, 
2,000 ;  In  Piedmont,  2,800 ;  on  the  coast  of  Coro- 
mandel,  nearly  4,000 ;  as  many  In  the  Island  of 
Jamaica ;  In  Madagascar,  above  5,000.— Phtmer. 

7.  The  law— Despite  the  seeming  abruptness, 
there  is  a  point  of  connection  between  the  two 
portions  of  the  psalm.  What  the  sun  is  in  the 
natural  world  that  the  law  is  in  the  spiritual : 
the  one  quickens  and  cherishes  all  animal  life- 
nothing  being  hid  from  his  heat;  the  other 
quickens  and  cherishes  the  life  of  the  soul. — 
Peronme.  The  law  of  the  Lord— By  which  he 
means,  not  merely  the  law  of  Moses,  but  the  doc- 
trine of  God,  the  whole  run  and  rule  of  sacred 
vint.—Spurgeon.  The  Lord—This  transition  is 
marked  here  by  the  change  of  the  divine  name 
from  God  (EU  to  I^rd,  (Jehovah.)- iron^s- 
worth.  Is  perfect— Rules  of  life  invented  by 
serious  men  among  the  heathen  and  in  Christian 
lands  may  have  produced  a  civil  discipline,  and 
so  may  have  profited  for  tliis  life.     But  they 

235 


PsA.  19.  1-14. 


LESSON  IX. 


Thied  Quartee. 


8  The  statutes  *  of  the  Lord  are  right, 
rejoicing  tlie  heart:  the  commandment 
of  the  Lord  is  pure,  enlightening  the 
eyes: 

9  The  fear  of  the  Lord  is  clean, 
enduring    for    ever:    the  judgments    of 


■were  much  mixed  with  error.  Nor  had  they 
saving  power.  They  were  not  perfect^  as  is  the 
law  of  God,  "  in  doctrine,  in  precept,  in  prom- 
ise, in  threatening."— P^^/mer.  Converting  the 
soul — Literally,  bringing  it  back,  .sc,  from  ig- 
norance and  sin ;  the  word  involves  the  idea  of 
deliverance  and  refreshment.  The  converting 
efficacy  depends,  of  course,  upon  its  application 
to  the  heart  by  the  Spirit — a  point  which  David 
may  have  discerned  but  imperfectly,  and  was 
not  commissioned  to  declare. —  Canon  Cook. 
The  testimony — As  testifying,  hearing  witness 
of  God's  character,  both  in  his  good-will  toward 
those  who  obey  him  and  in  his  displeasure  against 
transgressions,  especially  in  the  latter  sense. — 
Feroimie.  Siire — Faithful,  true,  steadfast.  Its 
derivative,  amen.,  (a  word  of  confirmation,  )brings 
out  the  idea. — F.  G.  Hihbard.  Making  wise 
— The  testimony  of  God  in  his  word  relates,  in 
chief  part,  to  things  which  we  never  could  have 
known  had  he  not  spoken.  It  is  suited  to  make 
wise,  not  only  for  the  true  and  excellent  matter 
it  contains,  hut  because  it  is  clear,  teaches  the 
best  lessons  in  the  simplest  manner,  is  precisely 
adapted  to  man's  weakness  and  wickedness,  be- 
ing the  testimony  of  Him  who  knows  all  hearts. 
— Plumer.  Tlie  simple — The  man  who  is  in 
the  condition  of  one  in  his  minority,  uneducated 
and  open  to  every  impression,  especially  to  slan- 
der and  temptation,  who,  however,  has  not  yet 
lost  the  disposition  of  a  child. — C.  B.  Moll. 

What  a  blessing  that  in  a  world  of  uncertainties 
we  have  something  sure  to  rest  upon  I  We  hasten 
from  the  quicksands  of  human  speculations  to 
the  terra  firma  of  divine  revelation.— SpMrsreon. 

8.  The  statutes— The  commands  or  ordi- 
nances contained  in  God's  law.  Are  right — 
They  require  only  what  a  rightly  constituted 
nature  would  recognize  as  just  requirements. 
Kejoicing  the  heart — This  is  their  effect  on 
the  obedient.  The  highest  joy  of  men  and  an- 
gels is  conscious  conformity  to  the  law  of  God. 
—F.  G.  Hibbard.  Enlightening  the  eyes— It 
removes  a  thousand  misconceptions,  prejudices, 
and  follies,  which,  like  fog  and  darkness,  ob- 
scure our  perceptions.  It  shows  us  the  real  nat- 
ure of  the  things  of  which  it  treats,  the  greatest 
things  of  the  world. — Plumer. 
236 


the  Lord  are  '  true  and  righteous  alto- 
gether. 

10  More  to  be  desired  are  they  than 
gold,  yea,  than  much  fine  gold;  sweet- 
er also  than  honey,  and  •'the  honey- 
comb. 


/The  dropping  of  honey-combs. 


Look  at  the  sun  and  it  puts  out  your  eyes,  look 
at  the  more  than  sunlight  of  revelation  and  it  en-' 
lightens  them ;  the  purity  of  snow  causes  snow- 
blindness  to  the  Alpine  traveler,  but  the  purity  of 
God's  truth  has  the  contrary  effect,  and  cures  the 
natural  blindness  of  the  sonX.—Spurgeon. 

9.  The  fear  of  the  Lord— Godly  fear,  the 
fear  of  reverence  inseparable  from  love,  "  which 
never  faileth." — Canon  Cook.  Is  clean — The 
sense  here  is,  that  there  is  nothing  in  it  that 
tends  to  corrupt  the  morals  or  defile  the  soul. 
Every  thing  connected  with  it  is  of  a  pure  and 
holy  tendency,  adapted  to  cleanse  the  soul  and 
to  make  it  \io\y.— Barnes.  Enduring  forever 
— When  the  governments  of  nations  are  shaken 
with  revolution,  and  ancient  constitutions  are 
being  repealed,  it  is  comforting  to  know  that  the 
throne  of  God  is  unshaken,  and  his  law  xmaX.- 
teivd.—Spurgeo?i.  The  judgments  of  the 
Lord  are  his  laws,  frequently  called  his  judg- 
ments, because  they  are  the  declarations  of  his 
righteous  will,  and,  as  it  were,  his  legal  and  ju- 
dicial sentence,  by  which  he  expects  that  men 
should  govern  themselves,  and  by  which  he  will 
judge  them  at  the  last  day. — Pool.  Altogether 
— Wholly  and  harmoniously.  Whether  viewed 
separately,  or  as  a  collective  body,  the  divine 
laws  are  perfect  in  themselves  and  in  their  har- 
mony.— F.  G.  Hibbard. 

Mr.  Godly-fear  is  never  satisfied  till  every  street, 
lane,  and  alley,  yea,  and  every  house  and  every 
comer  of  the  town  of  Man-soul  is  clean  rid  of  the 
Diabolonians  who  lurk  therein.— SpMrf/con. 

10.  More  to  be  desired  .  .  .  than  gold — 

Gold,  as  the  rarest,  and  therefore  the  most  cost- 
ly good  and  most  sought  after,  symbol  of  the 
dearest  possession,  and  objeot  of  the  most  eager 
strife  of  men. — C.  B.  Moll.  Sweeter  also  than 
honey — Honey.,  as  the  sweetest  symbol  of  the 
most  delightful  evjoymeiit. — C.  B.  Moll.  And 
the  honey-comb— Moie  properly  as  in  the  mar- 
gin, dropping  of  honey-combs.  Tlie  allusion  is 
to  honey  that  drops  from  the  combs,  and,  there- 
fore, the  most  pure  honey.  That  which  is 
pressed  from  the  comb  will  have  almost  inevi- 
tably a  mixture  of  bee-bread  and  of  the  combs 
themselves.  That  which  flows  from  the  comb 
will  be  pure. — Barnes. 


Aug.  31,  1884. 


LESSON  IX. 


PsA.  10.  1-14 


11  Moreover  l)v  them  is  tliy  servant 
*  warned  :  and  in  keeping  of  them  there 
ia  great  reward. 

12  Wlio  can  understand  hin  errors  ? 
cleanse  thou  me  from  Sf.-cyQt  fnults. 

13  Keep  back  thy  servant  also  IVom 
presumptuous   suik;   let   tiiem   not    have 


tProv.  6.  42,  83. yOr,  umch. 


Old  people  are  all  for  profit,  the  youni?  for  pleas- 
ure ;  here's  gold  for  the  one,  yea,  the  Qnest  gold  In 
great  quantity  ;  here's  honey  for  the  others,  yea, 
live  honey  dropping  from  the  comb.— J.  Trtipp. 

11.  By  them  ia  thy  servant  warned— In 
this  clause  Duvid  simply  tells  what  had  been 
up  to  tliis  time  the  practical  influence  of  God's 
word  on  his  life.  In  the  next  clause  he  tells  of 
the  success  attendin;^  such  a  course. — Pliimer. 
"Warned— The  essential  idea  liere  is  to  throw 
light  on  the  subject  so  as  to  show  it  clearly  ; 
that  is,  make  the  duty  plain  and  the  con- 
sequences plain.  Comp.  Lev.  15.  31 ;  Ezek. 
3.  18;  33.  1.— Barnes.  Great  reward— The 
word  here  rendered  reward,  signifieth  the  heel, 
and,  by  a  metaphor,  the  end  of  a  work,  and  the 
reward  of  it,  wliich  is  not  till  the  end. — John 
Trapp. 

A  certain  Jew  had  formed  a  design  to  poison 
Luther,  but  was  disappointed  by  a  faithful  friend, 
who  sent  Luther  a  portrait  of  the  man,  with  a 
warning  against  him.  By  this  Luther  knew  the 
murderer,  and  escaped  his  hands.  Thus  the  word 
of  God,  O  Christian,  shows  tliee  the  face  of  those 
lusts  which  Satan  employs  to  destroy  thy  comforts 
and  poison  thy  soul.— Boices. 

12.  "WTio  can  understand  bis  errors— The 
strain  here  changes  suddenly  ;  the  psalmist  ap- 
plies the  law  to  himself.  As  for  errors,  sins  of 
ignorance,  or  infirmity,  wlio  can  discern  them? 
— Canon  Cooh.  Errors — Tlie  radical  idea  of 
the  word  is,  to  wander,  go  astray,  rove}  used 
often  of  unconscious  sins,  (sins  of  ignorance,)  as 
Lev.  4.  2.  These  are  difficult  to  detect.  The 
Hebrew  is  very  emphatic :  .Is  to  hix  toanderiugs, 
who  can  hiow  thetn? — F.  G.  Hlhhard.  Cleanse 
thou  me — The  primary  and  prominent  idea 
suggested  to  the  Hebrew  mind  by  the  word 
cleanse  is  that  of  remission,,  holding  guiltless, 
or^  clearing,  setting  free  from  pvnisliment, 
ncqtiitting.  Schmidt  says:  "It  is  a  judicial 
term  and  means  acquittal ; "  Calvin  :  "  The 
word  cleanse  is  to  be  referred,  not  to  the  bless- 
ing of  regeneration,  but  to  free  forgiveness;" 
Amcsius,  absolve  me;  llcngstenberg,  acquit 
me.  He  adds  that  the  word  rendered  cleanse 
"always  signifies  to    dedare  innocent,  to  ac- 


tlomiuion  over  me:  then  sliull  I  be  up- 
right, and  I  ehall  be  innocent  from  i'the 
great  transgression. 

14  Let  the  words  of  my  mouth,  and 
the  meditation  of  my  heart,  be  accepta- 
ble in  thy  siglit,  O  LoKD,  *my  strength, 
and  my  "  redeemer. 


A  My  rock.- 


quit." — Plamer.  Secret  faults  — Sins  of  ig- 
norance. The  law  of  Moses  prescribed  atone- 
ment for  such,  after  they  should  come  to  the 
knowledge  of  the  person.  Lev.  4.  15-19  ;  Num. 
15.  25.  They  belonged  to  the  lowest  cliuss  of 
offenses;  yet,  if  persisted  m  after  knowledge, 
tliey  became  willful  transgressions. — F.  G.  Ilib- 
bard.  The  sum  of  this  petition  is.  Cleanse  me 
from  those  sins  which  may  lie  unknown  to  my 
neighbors,  or  which  arc  unknown  to  myself. — 
Plutner. 

Many  books  have  a  few  lines  of  errata  at  the 
end,  but  our  errata  might  well  be  as  large  as  the 
volume  if  we  could  but  havp  sense  enough  to  see 
them.  Augustine  wrote  in  his  older  days  a  series 
of  retractions ;  ours  might  make  a  library  if  we 
had  enough  grace  to  be  consinced  of  our  mistakes 
and  to  confess  Ihem.—Simrgcon. 

13.  Presumptuous  sins — Literally,  proud- 
nesses :  sins  committed  with  knowledge  and  pas- 
sion, such  as  hinted  at  Psalm  119.  21,  the  ex- 
treme opposite  of  the  "  secret  faults"  of  verse  12. 
—F.  G.  llibbard.  Presumptuous  sins  are  here 
personified  as  tyrants  who  strive  to  bring  the 
servant  of  God  into  unbecoming  subjection  to 
them.  That  the  Lord  alone  can  keep  from  this 
servitude  discovers  the  depth  of  human  corrup- 
tion.—//fc«j7.s<eni«y.  Not  have  dominion- 
Dominion  is  prevailing  power.  The  Canaanites 
lived  m  Judea  even  after  the  times  of  Joshua, 
and  they  greatly  annoyed  the  Israelites  ;  but  they 
were  not  the  lords  of  the  land. — Plumer.  The 
great  transgression — Or,  "  and  guiltless  from 
great  transgression."  The  word  "  great "  is  em- 
phatic, guilt  matured,  fully  developed.  May 
not  this  earnest,  touching  prayer  indicate  an  in- 
ward consciousness  of  liability  to  the  special 
temptation  of  the  VXn^'^.— Canon  Cook. 

14.  Meditation  of  my  heart — Its  devices 
and  secret  counsels.  What  higher  standard  of 
holiness  does  the  New  Testament  set  for  us  than 
is  contained  in  these  la.st  two  verses?—/'.  G. 
Ilihbard.  Be  acceptable— The  usual  formula 
applied  to  God's  .acceptance  of  sacrifices  oftered 
to  him.  Lev.  1.  3,  4,  etc.  Prayer  to  God  is  th« 
sacrifice  of  the  heart  and  of  the  lips.  Compare 
Hosca  14.  2,  "  So  will  we  offer  our  lips  as  calves." 

287 


PsA.  19.  1-14. 


LESSON  IX. 


Third  Quarter. 


—Perowne.  My  redeemer  —  The  expression 
occurs  first  Genesis  48.  16,  "  The  angel  which 
redeemed  me  from  all  evil."  When  applied  to 
God  it  is  always  in  the  sense  of  a  deliverer,  who 
maintains  the  cause  of  his  own  people,  and  ran- 
soms, or,  more  generally,  saves  them. — Canon 
Cook. 

Authorities  to  be  Consulted. 
See  Perowue,  Home,  Hengstenberg,  and 
Barnes  on  the  Psalms;  and  especially  Spur- 
geon's  Treasury  of  David.  Dick's  Christian 
Philosopher.  Sermons  by  Simeon,  Spurgeon, 
and  others.  Foster's  Cyclopedia  of  Illustrations, 
[numbers  marked  with  a  star  refer  to  poetical 
quotations,]  ver.  1 :  *572,  *576,  Y613  ;  2 :  1529, 
4094;  3:  n517 ;  4:  3275;  5:  1680;  6:  11855; 
7 :  5228,  6777 ;  8 :  5226  ;  10  :  *2721,  6806, 11 616  ; 
11 :  872, 12192 ;  12 :  8688 ;  13  :  5340  ;  14  :  3852, 
11812. 

Practical  Thoughts. 
(god  in  his  works  and  in  his  word.] 

1.  God,  in  his  works,  proclaims  his  glory  and 
his  power  by  the  starry  expanse  of  the  heavens. 
Ver.  1. 

2.  God,  in  his  works,  speaks  constantly,  in 
tones  that  never  cease,  day  unto  day  and  night 
unto  night.  Ver.  2. 

3.  God,  in  his  works,  speaks  to  all  men,  of 
every  land  and  in  every  language.  Vers.  3,  4. 

4.  God,  in  his  word,  speaks  with  transforming 
and  converting  power  from  sin  to  righteousness. 
Ver.  7. 

6.  God,  in  his  word,  speaks  with  enlightening 
power,  imparting  true  wisdom  to  the  teachable 
mind.  Vers.  7,  8. 

6.  God,  in  his  word,  brings  delight  to  the 
rightly  constituted  nature.  Vers.  8,  10. 

7.  God,  in  his  word,  gives  warning  of  danger, 
and  reward  to  those  who  serve  him.  Ver.  11. 

Sermon  Outline. 

BY  RET.  A.  P.  FOSTER,  D.D. 

This  rare  poem  teaches  the  unity  of  God's  revela- 
tions. He  speaks  to  man  in  the  physical  creation  ; 
still  more  plainly  in  his  written  Word.  No  conflict 
is  possible,  then,  between  science  and  revelation. 
Any  seeming  contradiction  is  due  to  our  failures  In 
interpretation.    The  psalm  considers : 


I.  The  Physical  Creation  as  a  Revelation  of  God. 

1.  What  the  creation  tells  vs.  (o)  It  proves  a 
Creator ;  and  (.b)  The  Creator's  glory.  Ver.  1. 

2.  How  it  tells  this,  (a)  Constantly,  (ver.  2;) 
(b)  In  all  tbings,  (ver.  2;)  (c)  To  all  men.  The 
physical  creation  is  every-where  seen,  a  universal 
language ;  and  in  this  respect  has  an  adTantage 
over  the  Bible.  No  wonder  that  the  sun,  from  its 
prominence  and  splendor,  has  been  worshiped  as 
the  chief  revelation  of  God.  Vers.  4-6. 

3.  Ttie  practical  impressions  of  this  revelation 
on  man.  Creation  produces  an  overwhelming 
sense  of  God's  power  and  of  man's  needs.  Natural 
theology  shows  man  in  misery  below,  and  God  la 
majesty  above.  An  examination  of  nations  and  in- 
dividuals left  to  the  light  of  nature  shows  that  man 
thus  generally  becomes  fanatic  and  foolish,  or  reck- 
less and  despairing,  or  indifferent  and  worldly- 
Conscious  of  sin,  he  hopelessly  awaits  the  divine 
thunder-bolt. 

Hence,  a's  an  indispensable  supplement  to  the 
revelations  of  creation,  the  psalm  passes  to  con- 
sider : 

II.  The  written  Word  as  an  Admonition  to  Man. 
Vers.  7-14. 

The  Bible  is  intensely  practical.  While  it  reveals 
God  with  a  fullness  impossible  to  creation.  Its  sole 
purpose  is  to  declare  only  that  which  is  needful  for 
man's  guidance. 

1.  Ttliat  the  Word  is.  From  the  poet's  rhetor- 
ical and  untechnical  antitheses  we  learn  that  it  is 
(a)  a  book  of  laws,  (b)  a  book  of  testimony ;  (c)  as 
such  perfect,  id)  and,  therefore,  infallible  (e)  and 
permanent ;  in  short,  (f)  more  valuable  than  the 
choicest  of  created  things.  Vers.  7-10. 

2.  What  it  does.  (Vers.  7-11.)  (a)  It  produces 
awe,  "  the  fear  of  the  Lord  ; "  (b)  brings  comfort, 
"  restoring  the  soul,"  as  in  margin  ;  (c)  gives  wis- 
dom ;  (d)  secures  happiness  ;  and  does  all  this  (e)  by 
guiding  to  salvation.  Ver.  11.  Our  sins  show  such 
guidance  necessary,  while  the  Bible  alone  reveals 
those  grand  truths,  and  brings  to  bear  those  spirit- 
ual influences,  which  can  save  the  soul.  Vers. 
12, 13. 

3.  How  the  Word  does  this.  By  revealing  God 
as  personally  interested  in  us.  This  interest  takes 
two  directions,  in  supporting  and  in  saving  man. 
The  Old  Testament  chiefly  reveals  God  as  man's 
Strength  or  Sustainer ;  the  New  Testament  as  man's 
Redeemer  or  Saviour.  Ver.  14. 

Conclusion.  Thus,  as  creation  leads  us  to  the  Sun, 
as  its  chief  revelation  of  God's  glory,  the  Word  leads 
us  to  Christ  as  the  culmination  of  all  that  Is  glo- 
rious in  the  Godhead,  and  as  the  supply  of  man's 
chief  needs. 


Sept.  7,  1884. 


LESSON  X. 


PsA.  27.  1-14. 


B.  C.  -.] 


LESSON  X. 

Confidence  is  Koi>.— Psa.  27.  1-14. 


CSept.  7. 


G0LDE:V  text.— The  Lord  ix  my  lU>it  and  my  Halvatlon  ;  whom  shall  I  fear.— Psa.  27.  1. 

INTRODITCTION.— Tills  psaliii  expresses  unshaken  eontlilence  In  the  midst  of  urgent  dangers.  The  ene- 
mies of  the  psalmist  huvo  been  foiled,  (ver.  2,)  but  they  still  threaten  him  ;  the  recurrence  of  an  atta<;k 
Is  Imminent,  (ver.  3;)  he  Is  closely  watched,  (ver.  6;)  he  prays  earnestly,  not  without  a  cons<;lousness 
that  he  has  Incurred  God's  anger,  (ver.  9,)  but  with  a  certainty  that  his  prayer  Is  heard,  that  ho  will  be 
delivered,  pa-ss  the  rest  of  his  life  near  the  sanctuary,  and  offer  sa<TlUces  of  thanksgiving  in  God's  tab- 
ernacle, (ver.  6.)  The  Indications,  if  not  conclusive,  yet  point  naturally  to  the  time  when  David  was 
pursued  by  the  army  of  Absalom,  probably  to  the  time  when  the  last  and  decisive  battle  was  about  to  be 
fought.— OiHod  Viiiili.  But  we  should  take  a  defective  view  of  this  psalm  If,  In  reading  it,  we  did  not 
raise  our  eyes  f  mm  David,  and  from  all  the  faithful  in  their  alllictions,  to  the  sufferings  of  the  divine  David, 
the  Man  of  Sorrows,  and  to  his  perfect  resignation  to  the  will  of  his  Father,  and  to  Ms  steadfast  trust  In 
him,  and  to  the  glory  to  which  those  sufferings  led. — Wordsworth. 


1  The  LoBD  h  my  lij^ht  and  my  salva- 
tion; whom  shall  I  fear?  the  Loun  is  the 
strength  of  my  life ;  of  whom  shall  I  be 
afraid  ? 

2  When  the  wicked,   even  mine  ene- 


Approaihed 


1.  The  Lord  is  my  light — Light  is  here 
that  which  issues  from  God  as  a  beam  of  his 
liglit-giving  countenance,  (Psa.  4.  6,)  tliat,  as 
the  light  of  the  sun  is  the  source  of  all  life 
and  growth  in  nature,  so  it  is  the  source  of 
all  life  and  well-being  in  the  human  heart. 
Comp.  Psa.  36.  9.  Hence  it  is  the  usual  fig- 
ure of  life,  success,  joy,  and  all  good,  nega- 
tively of  deliverance,  freedom,  help,  etc.,  in 
contrast  to  darkness,  which  is  the  figure  of  death, 
misfortune,  danger,  captivity,  sorrow,  etc.  — 
Mupftld.  And  my  salvation— The  powers  of 
darkness  are  not  to  be  feared,  for  the  Lord,  our 
light,  destroys  them  ;  and  the  damnation  of  hell 
is  not  to  be  dreaded  by  us,  for  the  Lord  is  our 
salvation.— i^wr^fo/i.  Strength  of  my  life  — 
Or,  "stronghold  of  my  life,"  in  which  my  life 
is  preserved;  or,  it  may  be,  "my  living  strong- 
hold." The  expression,  peculiarly  suitable  to 
David,  does  not  occur  elsewhere,  but  stands  in 
close  connection  of  thought  witli  Psa.  It.  1. — 
Canon  Cooh.  Of  whom  shall  I  be  afraid  — 
No  night  of  sorrow  can  be  so  dark,  no  evil  so 
fearful,  no  enemy  so  dreadful,  as  to  caase  those 
to  tremble,  despair,  and  peri.sh  who  have  God 
for  their  light,  for  their  aalvation,  for  the  strong- 
hold of  their  life.  — r.  B.  Moll. 

2.  The  ■wicked,  even  mine  enemies — Tt  is 
a  hopeful  sign  for  us  when  the  wicked  liate  us  ;  if 
our  foes  were  godly  men  it  would  be  a  sore  sor- 
row, but  as  for  the  wicked  their  hatred  is  better 
than  their  love. — Spurgeon.     To  eat  up  my 


mies  and  my  foes,  "came  upon  me  to 
eat  up  my  flesh,  they  stumbled  and 
fell. 

3    Though    an    host    should    encamp 
against    me,    my  heart   siiall   not    fear; 


flesh — The  expression,  "  to  cat  up  my  flesh," 
suggested  doubtless  by  David's  early  experience, 
compares  his  enemies  to  beasts  of  prey  ;  cf. 
Psa.  14.  4,  and  22.  13,  ifi.— Canon  Cook.  They 
stumbled — David  may  allude  to  some  unre- 
corded event  of  the  war  before  the  final  struggle 
but  the  words  probably  express  only  his  certain- 
ty of  the  enemies'  discomfiture.  The  word 
"they  "  is  emphatic,  "as  for  them,  they,"  etc. 
— Canon  Cook. 

There  were  stones  in  the  way  which  they  never 
reckoned  upon,  and  over  these  they  made  an  ig- 
nominious tumble.  This  was  literally  true  in  the 
case  of  our  Lord  in  Gethsemane,  when  those  who 
came  to  take  him  went  backward  and  fell  to  the 
ground ;  and  herein  ho  was  a  prophetic  repre- 
sentative of  all  ^\Testllng  believers  who,  rising 
from  their  knees  shall,  by  the  power  of  faith, 
throw  their  foes  upon  their  faces.— Spurgeon. 

3.  Though  an  host  should  encamp  — 
Literally,  "Though  a  camp  should  encamp 
against  me,"  but  the  English  idiom  would  hardly 
admit  of  such  a  rendering. — I^rowne.  It  is  evi- 
dent that  these  must  be  the  words  of  a  leader  or 
king;  they  were  probably  written  in  anticipa- 
tion <?f  an  immediate  advance  of  Absalom's  host 
when  "  Israel  and  Absalom  pitched  in  the  land 
ofGilcad."  mum.  17.  2>i.—Ca)ionCooi.  In  this 
■will  I  be  confident— In  spite  of  this,  or  for  all 
this,  I  will  trust.  These  first  tlireo  verses  are  an 
outbreathingof  the  coura^eof  faith.— 7^.  O.  Hib- 
bard.     My  heart  shall  not  fear — Doubtless 


PsA.  27.  1-14. 


LESSON  X. 


Third  Quarter. 


though  war  should  rise  against  me,  iu 
this  will  I  he  confident. 

4  One  thing  have  I  desired  of  the 
Lord,  that  will  I  seek  after :  that  I  may 
dwell  in  the  liouse  of  the  Lord  all  the 
days  of  my  life,  to  behold  *  the  beauty 
of  the  Lord,  and  to  inquire  in  his  temple. 

5  For  '  in  the  time  of  trouble  he  shall 


b  Or,  the  delight. 


hide  me  in  his  pavilion:  in  the  secret  of 
his  tabernacle  shall  he  hide  me;  he 
shall  set  me  up  upon  a  rock. 

6  And  now  shall  mine  head  be  lifted 
up  above  mine  enemies  round  about  me: 
therefore  will  I  ofier  in  his  tabernacle 
sacrifices  '  of  joy  ;  I  will  sing,  yea,  I  will 
sing  praises  unto  the  Lord. 


the  shadow  of  anticipated  trouble  is,  to  timorous 
minds,  a  more  prolific  source  of  sorrow  than  tlie 
trouble  itself,  but  faith  puts  a  streiigtheuiug 
plaster  to  the  back  of  courage,  and  throws  out 
of  the  window  the  dregs  of  the  cup  of  trembling. 
— Spurgeon.  One  thing — Divided  aims  tend 
to  distraction,  weakness,  disappointment.  The 
man  of  one  book  is  eminent,  the  man  of  one 
pursuit  is  successful.  Let  all  our  affections  be 
bound  up  in  one  atfection,  and  that  affection  set 
upon  heavenly  things. — Spurgeon.  Have  I 
desired — Holy  desires  must  lead  to  resolute 
action.  The  old  proverb  says,  "  Wishers  and 
woulders  are  never  good  housekeepers,"  and 
*'  Wishing  never  fills  a  sack. "  Desires  are  seeds 
which  must  be  sown  iu  tlie  good  soil  of  activity, 
or  they  will  yield  no  harvest.  —  Spurgeon. 
Dwell  in  the  house  of  the  Lord — Tlie  su- 
preme blessedness  of  a  life  entirely  devoted,  like 
that  of  the  priests,  to  the  service  of  God,  seems 
often  to  have  forced  itself  upon  the  minds  of  the 
holy  psalmists,  (see  Psalms  15,  23,  65,  84,  etc., 
and  note  on  26.  8,)  and  upon  none  more  than  up- 
on that  of  David,  who  was  compelled  so  often  to 
wander  at  a  distance  from  the  sanctuary. — Pe- 
rowne.  All  the  days  of  my  life— This  is  not 
to  be  taken  literally,  but  as  of  spirit  and  fel- 
lowship, and  as  a  constant  habit  of  sanctuary 
worship.  To  behold  the  beauty  of  the  Lord 
— "  Beauty,"  here,  has  the  sense  of  grace,  ex- 
cellence, especially  redeeming  grace.  See  Psa. 
90.  17.  The  sense  is  the  same  as  Psa.  63.  2,  "As 
1  have  ,ieen  thee  in  the  sanctuary,"  a  spiritual 
discernment  of  God  in  his  manifold  grace  to 
man.  The  original  is  peculiar.  It  means  to 
look  upon,  or  into  the  "beauty"  or  grace  of 
Jehovah.— i^.  G-.  Hillard.  To  inquire— Or, 
«'  to  contemplate."  The  Hebrew  implies  delight 
in  contemplating. — Canon  Cook.  In  his  tem- 
ple—The house  or  place  of  worship  was  now  a 
tent,  although  it  is,  in  this  and  the  following 
verses,  called  house,  temple,  and  tent. — F.  G. 
Mibbard, 

The  Christian  sanctuary,  the  place  of  public 
worship,  is  the  place  where,  if  anywhere  on  earth, 
240 


we  may  hope  to  have  our  minds  enlightened, 
our  perplexities  removed,  our  hearts  comforted 
andsanctifled  by  right  views  of  God.— Barnes. 

5.  In  the  time  of  trouble  he  shall  hide 
me — This  sanctuary  is  now  characterized  as  a 
place  of  safety  for  those  who  seek  refuge,  who 
find  there  shelter  and  protection  against  the  pur- 
suit of  their  enemies.— C.  B.  3foU.  His  pavil- 
ion— Literally,  booth,  constructed  of  branches 
of  trees,  but  the  word  is  used  of  the  tabernacle. 
Psa.  76.  2.  The  expressions  in  this  verse  are 
figurative,  and  show  that  David's  mind  dwelt 
wholly  on  the  spiritual  reality  which  the  taber- 
nacle represented. — Canon  Cook.  In  the  secret 
of  his  tabernacle — Were  there  no  other  place, 
he  would  put  me  iu  the  holy  of  holies,  so  that  an 
enemy  would  not  dare  to  approach  me. — Adam 
Clarke.  The  historic  basis  of  the  metaphor  is 
found  in  the  form  of  Oriental  tents  and  encamp- 
ments, where  the  emir  has  his  tent  m  the  center 
of  the  camp,  and  the  inner  apartment  of  the 
tent  reserved  for  himself.  This  was  the  place 
of  honor  and  greatest  safety. — F.  <?.  Hibbard. 
He  shall  set  me  up  upon  a  rock — This  is  ful- 
filled to  the  Christian,  who  is  firmly  built  on 
Christ  the  'Rodk.—Origen. 

6.  Head  be  lifted  up — In  this  verse  the 
psalmist  undoubtedly  predicts  a  speedy  and  com- 
plete deliverance  and  restoration  to  his  home 
at  Jerusalem.— C««o»  Cook.  Offer  in  his  tab- 
ernacle—HLs  acknowledgments  for  deliverance 
should  not  be  private  merely,  but  in  the  most 
public  manner. -i^.  G.  Hibbard.  Sacrifices  of 
joy— Or,  as  in  the  margin,  "  shouting,"  that  is, 
offered  with  shouts  of  thankful  exultation,  or 
"with  the  blare  of  trumpets."— C'awom  Cook. 
This  means  particularly  the  thank-offerings,  be, 
cause  they  were  brought  with  songs  of  rejoicing 
and  praise.  The  mention  of  singing  and  play- 
ing which  hnmediately  follows,  shows  that  the 
reference  is  to  them.— <7.  B.  Moll. 

He  does  not  speak  of  jubilations  to  be  offered 
in  his  palace,  and  feastings  in  his  banqueting 
halls,  but  holy  mirth  he  selects  as  most  nttmg  for 
so  divine  a  deliverance.— Spurgeon. 


Sept.  T,  1SR4. 


LESSON  X. 


PsA.  27.  1-14. 


7  Hear,  O  Lokd,  when  I  cry  with  my 
voice:  liave  mercy  also  upou  me,  and 
answer  me. 

8  "'  When  thou  snhlxt.  Seek  ye  my  face; 
my  heart  said  unto  thee,  Thy  face,  Lord, 
will  I  seek. 

II  Hiile  not  thy  face  far  from  me;  put 
not    thy   servant   away  in    anger:    thou 


My   liriirt  ulj  I 


7.  Hear,  O  Lord— .Vs  in  so  many  psalms  of 
David  tlifie  follows  a  rapid  and  complete  change 
of  tone.  So  long  as  the  psalmist  fixes  his 
thoughts  wholly  on  God's  grace  and  promise,  he 
has  no  feelings  but  joy  and  exultation;  but 
when  he  reverts  to  his  own  state  he  is  brought 
at  once  to  his  knees  in  earnest,  almost  plaintive 
prayers. — Canon  Cook. 

The  pendulum  of  spirituality  swings  from 
prayer  to  praise.  The  voice  which  in  the  last 
verse  was  tuned  to  music  is  here  tuned  to  crying. 
As  a  good  soldier,  David  knew  how  to  handle  his 
weapons,  and  found  himself  much  at  home  with 
the  weapon  of  "  all  \>rayiir."—Spurgeon. 

8.  "When  thou  saidst — The  meaning  of  this 
beautiful  verse  is  clear,  but  the  construction  is 
ditheult.  The  original  runs  thus,  word  for 
word  :  "  To  thee  said  my  heart,  in  answer  to  thy 
command,  '  Seek  ye  my  face,'  thy  face,  0  Lord, 
will  I  seek."  The  psalmist  heai-s  the  voice  of 
invitation ;  his  heart  accepts  and  answers  it,  and, 
in  order  to  express  the  completeness  and  prompt- 
itude of  his  acceptance,  he  puts  the  command 
and  answer  in  direct  juxtaposition.  In  plain, 
unimpassioned  prose,  the  thought  would  be  thus 
expressed :  "  Seek  ye  my  face."  That  is  the  in- 
vitation which  my  heart  heard  and  answered  at 
once,  "  Thy  face.  Lord,  will  I  seek."  The  heart 
pleads  the  command  and  invitation  :  it  addresses 
itself  at  once  to  God :  this,  it  says,  is  what  I 
heard  ;  when  1  heard  I  answered  and  obeyed. — 
Cnnnn  Cook.  My  heart  said— The  heart  an- 
swers the  divine  call,  consenting  thereto  as  an 
echo  of  it. —  Cahin. 

In  this  verse  we  are  taught  that  If  we  would 
have  the  Lord  hear  our  voice  we  must  be  careful 
to  respond  to  /iw  voice.  The  tnie  heart  should 
echo  the  will  of  God  as  the  rocks  among  the  Alps 
repeat  in  sweetest  music  the  notes  of  the  peas- 
ant's horn.— Sijurgcun. 

9.  Hide  not  thy  face  far— The  inserted 
'^/ar"  of  the  Authorized  Version  does  not  help 
the  seaso  of  the  passage,  but  mars  it.  The 
psalmist  is  seekhig  Jehovah's  face,  and  the  prayer 
is  that  the  face  of  Jehovah  may  not  be  veiled 


hast  been  my  help  ;  leave  nie  not,  nei- 
ther forsake  me,  O  God  of  my  salvation. 

10  When  my  father  and  "  my  mother 
forsake  me,  then  the  Loud  •  will  take 
ins  up. 

11  Teach  me  thy  way,  O  Lord,  and 
lead  me  in  /a  plain  path,  because  of 
s'  mine  enemies. 


16 


from  him  so  that  he  caimotsee  it.  —  C.  A.  JJrii/f/s, 
Put  not  thy  servant  away  in  an^er— God 
puts  away  many  in  anger  for  their  supjiosed 
goochiess,  but  not  any  at  all  for  their  eoulessed 
badness.— e/(37(«  Trapp.  Leave  me  not — Other 
servants  had  been  put  away  when  they  proved 
unfaithful,  as,  for  instance,  his  predecessor,  Saul ; 
and  this  made  David,  while  conscious  of  many 
faults,  most  anxious  that  divine  long-sutl'ering 
should  continue  hnn  in  favor.  This  is  a  most 
appropriate  prayer  for  us  under  a  similar  sense 
of  uuworthiness. — Spurgeon. 

10.  "WTien  my  father  and  my  mother — 
The  force  and  beauty  of  such  an  appeal  depend 
upon  the  feeling  that  a  parent's  love  is  the 
strongest  bond  that  can  bind  man  to  man,  yet 
incomparably  weaker  than  that  which  binds 
him  to  God. — Canon  Cook.  Forsake  me— The 
extremest  case  of  abandonment  is  supposed  in 
order  the  more  forcibly  to  illustrate  the  faithful- 
ness of  God.  The  Lord  will  take  me  up — 
Will  espouse  my  cause,  will  uplift  me  from  my 
woes,  will  carry  me  in  his  arms,  will  elevate  me 
above  my  enemies,  will  at  last  receive  me  to  his 
eternal  dwelling-place. — Spurgeon. 

11.  Teach  me  thy  way— Wily  spies  dodge 
his  every  step,  and  would  gladly  see  what  they 
have  invented  against  him  and  wished  for  him 
realized.  Should  he  enter  the  way  of  sin  lead- 
ing to  destruction  it  would  tend  to  the  dishonor 
of  God,  just  as,  on  the  contrary,  it  is  a  matter  of 
honor  with  God  not  to  let  his  servant  fall. 
Hence  he  prays  to  be  led  in  the  way  of  God,  for 
a  oneness  of  his  own  will  with  the  divine  renders 
a  man  inaccessible  [to  evil.] — Delits^ch.  A 
plain  path — This  even  or  straight  path  is  the 
Lord's  "way,"  as  in  the  preceding  member  of 
the  verse.  See  Psa.  26.  12.  In  it  there  are  no 
dangers.  Isa.  35.  ^.—F.  G.  Eihbard.  Because 
of  mine  enemies— Who  watch  all  my  steps  for 
evil. 

A  path  Is  here  desired  which  shall  be  open,  honest, 
strdightforvvard,  in  opposition  to  the  way  of  cun- 
nlug,  which  is  intricate,  tortuous,  dangerous. 
Good  men  seldom  succeed  in  Dne  speculations  and 
doubtful  courses ;  plain  simplicity  la  the  best  spirit 
241 


PsA.  27.  1-14. 


LESSON  X. 


Third  Quaeter. 


12  Deliver  me  not  over  unto  the  will 
of  mine  enemies  :  for  ^  false  witnesses 
are  risen  up  against  me,  and  such  as 
breathe  out  cruelty. 

13  /  had  fainted^  *  unless  I  had   be- 

»1  Sam.  22.  9;  2 Sam.  16.  1,  8. 'Psa.  112.  7,  8. 


for  an  heir  of  heaven ;  let  us  leave  shifty  tricks 
and  political  expediences  to  the  citizens  of  the 
world— the  New  Jerusalem  owns  plain  men  for 
its  citizens.— SiJur£fco/j. 

12.  Deliver  me  not  .  .  .  mine  enemies — 

The  exile  of  the  king  was  brought  about  chiefly  by 
the  machinations  and  calumnies  of  Absalom's 
supporters. — Canon  Cook.  For  false  witnesses 
are  risen  up  against  me — Slander  is  an  old- 
fashioned  weapon  out  of  the  armory  of  hell,  and 
is  still  in  plentiful  use :  and  no  matter  how  holy 
a  man  may  be,  there  will  he  some  who  will  de- 
fame him.—Spurgeon.  Breatlie  out  cruelty— 
A  strong  but  natural  expression  for  a  person,  all 
whose  thoughts  and  feelings  are  engi'ossed  by  a 
favorite  purpose  or  employment,  so  that  he  can- 
not live  or  breathe  without  it.  Compare  the  de- 
scription of  Saul's  persecuting  zeal  in  Acts  9. 1. 
— Alexander. 

13.  I  had  fainted— The  original  is  abrupt 
and  emphatic,  omitting  the  consequence  that  had 
followed  had  he  not  trusted  in  God  to  be  sup- 
plied by  the  imagination.  Our  English  text 
supplies  the  omission  by  the  words,  "  I  had 
fainted;"  but,  as  "the  land  of  the  living"  is 
the  place  where  he  had  believed  to  see  the  good- 
ness of  the  Lord,  and  as  this  is  to  be  contrasted 
with  sheol,  or  the  place  of  the  dead,  we  should 
rather  read,  "  /  had  perished  unless  I  had  be- 
lieved," etc.— i?'.  G.  Hihhard.  No  w^ords  could 
express  the  misery,  no  plummet  could  fathom  the 
depth,  of  the  abyss  of  the  contrary  alternative. 
Blank  silence  was  the  only  representative  of  such 
a  supposition. —  Wordsworth.  To  see  the  good- 
ness— The  Hebrew  phrase  which  is  familiar, 
almost  peculiar,  to  David  means  to  look  with 
joy  and  triumph,  elsewhere  generally  upon  the 
defeat  of  enemies,  but  here,  more  in  accordance 
with  his  better  and  deeper  feelings,  upon  the 
"  goodness  "  of  Jehovah.  —  Canon  Cook.  In 
the  land  of  the  living— The  land  inhabited  by 
a  race  living  in  the  fear  and  in  the  grace  of  God  ; 
and  such  appears  to  be  its  meaning  here.  What 
David  longed  for,  and  was  now  assured  of,  was 
restoration  to  the  city  of  God. —  Cano7i  Cook. 

14.  "Wait  on  the  Lord- Wait,  which  is 
twice  repeated  for  emphasis,  has  the  sense  of  ex- 
pect, hope,  and  hence  to  be  ready  for,  and  an- 
swers well  to  the  New  Testament  word  "  watch," 


lieved  to  see  the  goodness  of  the  Lord 
in  the  land  of  the  living. 

14  Wait  ^on  the  Lord;  be  of  good 
courage,  and  he  shall  strengthen  thine 
heart :  wait,  I  say,  on  the  Lord. 


»  Psa.  62.  1,  5  ;  Isa.  25.  9  ;  Hab.  2.  3. 


(Matt.  24.  42  ;)  or,  as  Peter  says,  '■'■Hope  to  the 
end  for  the  grace."  1  Pet.  1.  Vi.—F.  G.  Hibbard. 
Be  of  good  courage — Or,  "  Be  firm,  and  he 
will  strengthen  thy  heart."  The  psalmist  is 
sure  of  the  result.  Cf.  Deut.  31.  7,  where  Mo- 
ses addresses  these  words  to  Joshua,  about  to 
enter  the  Promised  Land.  David  had  that  ex- 
ample before  him,  and  could,  therefore,  wait 
with  certainty  of  victory.  From  first  to  last  his 
feelings  are  those  of  a  hero  depending  wholly  on 
God,  and,  therefore,  full  of  hope.— Ca?io«.  Cook. 
Wait,  I  say— David,  in  the  words  ^^Isay,^^  sets 
his  own  private  seal  to  the  word  which,  as  an 
inspired  man,  he  had  been  moved  to  write.  It  is 
his  testimony  as  well  as  the  command  of  God  ; 
and,  indeed,  he  who  writes  these  scanty  notes 
has  himself  found  it  so  sweet,  so  reviving,  so 
profitable,  to  draw  near  to  God,  that  on  his  own 
account  he  also  feels  bound  to  write,  "  Wait,  I 
say,  on  the  Lwd.''"' — Spurgeon. 

Authorities  to  be  Consulted. 

See  the  references  on  Lessons  VI  and  VII, 
which  belong  to  this  period  in  the  life  of  David. 
Also,  Sermons  by  C.  Simeon,  Bishop  Sanderson, 
and  the  Preacher's  Lantern,  vol.  ii,  p.  305. 
Foster's  Cyclopedia  of  Illustrations,  [numbers 
marked  with  a  star  refer  to  poetical  quotations,] 
ver.  1:  *545 ;  485,  2273;  2:  1434;  3:  6924, 
8824;  4:  *49,  3975;  5:  4768,  5125;  8:  4539, 
5246;  10:  *243S,  *2439,  5538;  11:  *1638 ;  14: 
10915,  12176. 

Practical  Thoughts. 
[god's  relation  to  the  believer.] 

1.  The  Lord  is  the  believer's  light,  giving 
guidance  in  his  way.  Ver.  1. 

2.  The  Lord  is  the  believer's  salvation,  re- 
deeming him  from  danger.  Ver.  1. 

3.  The  Lord  is  the  believer's  security,  pro- 
tecting him  from  danger.  Vers.  1,  2. 

4.  The  Lord  is  the  believer's  defense,  guarding 
him  from  enemies.  Vers.  2,  3. 

5.  The  Lord  Ls  the  believer's  object  of  affection, 
whose  grace  and  beauty  he  desires  to  contem- 
plate. Ver.  4. 

6.  The  Lord  is  the  believer's  victory,  giving 
him  triumph  over  all  his  adversaries.  Ver.  6. 


Sept.  7,  1884. 


LESSON   X. 


PsA,  27.  1-U. 


7.  The  Lord  is  the  believer's  help  in  trouble, 
responding  to  his  cry  und  giving  deliverance. 
Vers.  8,  9. 

Sermon  Outline. 

BY  RKV.   FRANK  RISSELL. 

Introduction.— Doubtless  written  by  David,  the 
occasion  probably  the  suspicion  of  conspiracy  en- 
gendered against  hlai  by  reports  of  Does  to  the 
court.  1  Sam.  -.ii.  9. 

The  first  thrtMi  verses  are  the  key  to  the  whole 
chapter,  and,  perhaps,  as  a  porch  Is  made  last,  they 
were  written  last.  The  whole  psalm  Interprets 
them,  and  discloses  a  supreme  trust  In  God  which 
we  need  to  study  and  secure. 

I.  Tfiis  co)ifidcuce  is  compicuovs  in  the  sftnict- 
ure  of  the  psalm. 

1.  The  flrst  three  verses. 

They  open  with  shrill  notes  of  a  victor's  trumpet. 
Attainment  Is  consummated.  The  victory  Is  over 
foes  of  whatever  kind  and  violence.  They,  not  he, 
stumbled  and  fell.  Numbers  and  strength  opposing 
were  Immaterial,  host  or  war.  Prov.  18. 10. 

2.  Three  more  verses. 

His  soul  seeks  communion  with  God.  His  unity 
of  purpose  one  thin;;.  He  would  dwell  In  God's 
house.  He  Is  sure  of  God's  care,  the  pavilion,  tab- 
ernacle, high  rock,  and  uplifting  are  his ;  so  joy  and 
songs. 

3.  In  six  more  verses  he  prays,  cries  for  answer, 
regards  God's  mercy,  promises  obedience.  God 
will  not  leave,  even  If  outcast  from  father  and 
mother;  would  be  led  In  a  plain  path. 

4.  An  exhortation  closes.    He  alludes    to  his 


own  experience,  then  urges  to  wait  on  the  Lord 
wlih  good  courage. 

II.  This  confidence  is  complete. 

1.  There  is  no  self  in  It.  Light,  salvation, 
strength,  are  all  of  God. 

•i.  Uoii's  olilld  can  make  it  personal,  and  say 
"my,"  "my  own," 

3.  He  is  in  perfect  peace.  The  child  cries, 
awakened  by  the  rattling  at  the  grate,  or  the  wall, 
or  the  pattering  on  the  roof— once  In  Its  mother's 
arms  the  sobs  cease.  The  noise  Is  neither  abated 
nor  explained.  The  child  is  at  peace  because  con- 
fiding In  the  mother  who  enfolds  it.  So  la  our  con- 
fidence in  God. 

III.  Tlicre  is  logic  here. 

1.  Light  is  first.  Light  Is  for  vision  and  health. 
We  see  ourselves,  our  sin,  helplessness,  doom. 

2.  Next  is  salvation.  In  light  our  need  Is  seen, 
and  we  cry  to  God. 

3.  Tlien  strei^th.  We  are  yet  weak  when  sal- 
vation is  come.  There  Is  no  power  in  ourselves, 
but  His  strength  is  made  perfect  In  weakness. 

4.  God  is  ail.  No  glory  In  the  flesh.  Who  shall 
separate  us? 

Conclusion. 

1.  This  confidence  Ls  demanded. 

2.  In  all  God's  attributes,  mercy,  faithfulness 
Justice. 

3.  The  soul  needs  It.  Hosts  do  encamp  about  us, 
wars  continually  arise. 

4.  Every  thing  of  self  and  the  world  is  against  us, 
God  is  for  us.  Our  confidence  Is  sure.  Nights  are 
wild  on  our  ocean,  with  storms  and  tempests,  but 
influences  unseen,  yet  strong,  poise  the  magnetic 
needle  which  storms  do  not  swerve  or  touch. 


B.C.-.] 


LESSON  XI. 

Waitixg  for  the  Loud.— Psa.  40.  1-17. 


[Sept.  14. 


GOLDEX  TEXT.— I  delight  to  do  my  will,  O  my  God.— PSA.  40.  8. 

I.NTRODrcTiox.- The  history  of  David  leaves  us  no  doubt  as  to  the  time  and  circumstance  under  which 
this  psalm  was  composed.  It  must  have  been  some  time  after  the  complete  awakening  of  his  conscience 
to  the  deadly  guilt  contracted  by  Uriah's  death,  when  the  results  of  that  act  were  manifested  In  the 
fearful  disorders  of  his  family,  polluted  by  Incest  and  murder ;  in  the  estrangement  of  hLs  dearest  friends 
and  nearest  kinsmen ;  In  the  triumph  of  malicious  and  slanderous  enemies ;  in  agonies  of  mind,  ac- 
companied and  exaggerated  by  a  terrible  malady,  of  which  the  symptoms,  elsewhere  noted,  are  described 
most  vividly  in  Psa.  38,  the  flesh  diseased,  the  bones  rdcked,  the  loins  filled  with  fierce  pain,  the  heart 
panting,  strength  falling,  the  eye  darkened  as  with  the  shadow  of  death ;  all  attributed  by  the  psalmlsl 
himself  to  his  own  sin.— Ca/io;i  Cook.  In  the  first  part  (vers.  1-.5)  the  memory  Is  haunted  with  the  In- 
tense  griefs  of  the  past,  but  the  patient  waiting  has  been  rewarded,  the  deliverance  elTected,  and  songs 
of  thanksgiving  flow  freely.  In  the  second  (vers.  6-10)  the  source  of  those  feelings  is  described.  They 
are  derived  from  the  sense  of  obedience  to  the  Inner  and  to  the  written  law  of  hearty  adhesion  to  the 
will  and  law  of  God,  and  of  public  recognition  of  God's  gracious  dealings.  Vers.  11-17.  Earnest  prayers 
follow  to  the  end ;  at  first  plaintive,  indicating  apprehension  lest  the  relief  should  cease,  and  Intense 
feeUng  of  sin  surrounding,  grasping,  bowing  him  down,  taking  light  from  the  eye,  and  comfort  from  the 
heart ;  but  they  wind  up  with  a  full  assurance  at  (Jod's  care,  and  a  hope  of  speedy  deliverance.— Canon 
Cook.  All  these  things  point  to  the  period  just  preceding  the  revolt  of  Absalom.  At  that  time  there  are 
Indications  that  David  ^as  prostrate  by  disease,  which  gave  full  scope  to  the  machinations  of  his  son  and 


PsA.  40.  1-17. 


LESSON  XI. 


Thied  Quarter. 


his  abettors,  from  which  he  recovered  only  to  witness  their  success.— Cajio/i  Cook.  This  psahn  is  best 
interpreted  by  classing-  it  under  the  head  of  Tijpical- Messianic.  This  supposes  David,  the  speaker,  to 
be  a  type  of  Christ,  and  yet  to  utter  things  which  cannot  but  remotely,  if  at  all,  have  a  just  application 
to  the  type,  but  are  only  or  fully  true  of  the  antitype  ;  yet  that  so  much  is  literally  true  of  the  type  as 
fitly  to  make  him  a  figure  of  him  that  was  to  come.— Plumer.  Jesus  is  evidently  here,  and  although  it 
might  not  be  a  violent  wresting  of  language  to  see  both  David  and  his  Lord,  both  Christ  and  the  Church, 
the  double  comment  might  Involve  itself  in  obscurity,  and,  therefore,  we  shall  let  the  sun  shine  even 
though  this  should  conceal  the  stars.  Even  if  the  New  Testament  were  not  so  express  upon  it,  we  should 
have  concluded  that  David  spoke  of  our  Lord  in  vers.  6-9,  but  the  apostle  in  Heb.  10,  5-9,  puts  all  con- 
jecture out  of  court,  and  confines  the  meaning  to  Him  who  came  into  the  world  to  do  the  Father's  will.— 
Spurgeon. 


1  I  "waited  patiently  for  the  Lord; 
and  he  inclined  unto  me,  and  heard  my 
cry. 

3  He  brought  me  up  also  out  of*  an 
horrible  pit,  out  of  the  miry  clay,  and  set 
my  feet  upon  a  rock,  and  establislied  my 


ng  I  waited. iA  pit  of 


1.  I  waited  patiently— The  Hebrew  idiom, 
"waiting  I  waited,"  forcibly  expresses  the  in- 
tense feeling  of  expectation.  I  waited  with  my 
whole  heart.  —  Canon  Cook.  He  inclined — 
Mark  the  figure  of  inclining,  as  though  the  sup- 
pliant cried  out  of  the  lowest  depression,  and 
condescending  love  stooped  to  hear  his  feeble 
moans.  — Spurgeon. 

2.  An  horrible  pit — Or,  "  pit  of  destruction.'' 
The  Hebrew  word  properly  means  "  loud 
noise,"  "  uproar,"  "crash."  The  association  of 
the  two  ideas,  "pit"  and  "crash,"  is  natural. 
It  sets  before  us  a  warrior  falling  into  a  deep  pit, 
•with  crash  of  arms,  amid  the  shouts  of  enemies. 
Cano?i  CooTc.  Miry  clay— Another  figure  is 
"mire  of  the  marsh,"  tliat  is,  watei',  in  the  miry 
bottom  of  which  one  can  find  no  firm  footing. — 
Delitzsch.  Despondency  of  spirit,  under  the 
sense  of  God's  withdrawings,  and  prevailing 
doubts  and  fears  about  the  eternal  state,  are  in- 
deed a  horrible  pit  and  miry  cla,y,  and  have  been 
so  to  many  a  dear  child  of  God.— Jlenry.  Feet 
upon  a  rock— The  high  rock  and  the  firm  foot- 
steps are  the  opposites  of  the  deep  pit  and  the 
yielding,  miry  hottom.— Delitzsch. 

Some  of  the  pits  referred  to  in  the  Bible  were 
prisons ;  one  such  I  saw  at  Athens,  and  another  at 
Rome.  To  these  there  were  no  openings,  except 
a  hole  at  the  top,  which  served  both  for  door  and 
window.  The  bottoms  of  these  pits  were  neces- 
sarily in  a  filthy  and  revolting  state,  and  some- 
times deep  in  mud.  "  He  brought  me  up  also 
out  of  an  horrible  pit,  out  of  the  miry  clay  ;  "  one 
of  these  filthy  prisons  being  in  the  psalmist's  view, 
In  Isa.  38.  17,  called  "  the  pit  of  corruption,"  or 
putrefaction  and  filth.— /o?m  Gadsby. 
244 


3  And  he  hath  put  a  new  song  in  my 
mouth,  even  jjraise  unto  our  God:  many 
shall  see  it,  and  fear,  and  shall  trust  in 
the  Lord. 

4  Blessed  *  is  that  man  that  maketh 
the  Lord  his  trust,  and  respecteth  not 
the  proud,  nor  such  as  turn  aside  to  lies. 


iPsa.  2.  12;  Jer.  17.  7. 


3.  A  new  song— That  is,  one  celebrating 
with  all  the  power  of  a  recent  gratitude  a  new 
and  signal  act  of  deliverance.  The  old  forms, 
the  customary  expressions,  the  well-known 
hymns,  were  not  enough.  See  chap.  33.  3. — Fe- 
rowne.  Many  shall  see  it — The  deliverance  is 
such  that  all  who  know  of  the  aflliction  would 
take  knowledge  of  this  signal  mercy,  and  give 
thanks  to  God.  All  divine  dispensations  to  in- 
dividuals are  intended  also  for  social  influence. 
— F.  G.  Hibbard.  Fear  and  .  .  .  trust— The 
terms  fear  and  hope,  or  trust,  do  not  seem  at 
first  view  to  harmonize,  but  David  has  not  im- 
properly joined  tliem  together,  for  no  man  will 
ever  entertain  the'  hope  of  the  favor  of  God  but 
he  whose  mind  is  first  imbued  with  the  fear  of 
God.  I  understand  fear,  in  general,  to  mean 
the  feeling  of  piety  which  is  produced  in  us  by 
the  knowledge  of  the  power,  equity,  and  mercy 
of  God. — John  Calvin. 

4.  Blessed  is  that  man— Literally,  0  the 
blessednesses.  The  blessings  coming  on  him  who 
trusts  in  the  Lord  are  multiform,  countless, 
endless,  immeasurable.— P^wwier.  Respecteth 
not— Or,  "  turneth  not  to  ; "  the  word  is  gener- 
ally used  of  apostasy,  turning  to  false  gods. — 
Canon  Cooh.  The  proud— This  word  in  the 
Psalms  generally  has  reference  to  those  who 
live  without  God,  haughty  and  self-siifficient, 
having  all  their  aims  in  the  present  world, 
and  uncontrolled  by  the  consciousness  of  a 
higher  power.  Turn  aside  to  lies — By  lies  we 
may  understand  not  only  falsehoods,  but  also 
idols,  which  are  lying  vanities ;  earthly  things, 
■which  disappoint  all  who  trust  in  them ;  men, 


Sept.  14,*  1884. 


LESSON   XI. 


PsA.  49.  1-17. 


5  Many,  O  Lord  my  God,  are  thy 
wonderful  works  which  thou  hast  done, 
'  and  thy  tliouglits  ichich  are  to  us- ward  : 
'they  cannot  he  reckoned  up  in  order 
unto  thee :  if  1  would  dechiru  and  speak 
of  them,  they  are  more  than  can  be  num- 
bered. 


who  as  a  rock  of  contideuco  are  a  lie ;  or  any 
fatal  delusion  or  mistake  respecting  our  relig. 
ious  liopes  or  views,  especially,  perhaps,  such  us 
spring  from  sulf-eoiieeit. — Plunur. 

5.  "Wonderful  works  .  .  .  thy  thoughts— 
Works  are  his  developed  thougiits,  or  plans, 
while  thoughts  iwahis  devices,  which  are  reserved 
for  acoriinplishment  in  tlioir  time,  and  winch  we 
know  only  in  their  fultillinent.— i*'.  G.  Hihbanl. 
To  US-ward — In  modern  phrase,  toivard  us.  A 
beautiful  acknowledgment  of  a  special  provi- 
dence. The  end  of  all  divine  dispensation  in 
nature  and  in  grace  is  for  man.  If  I  would 
declare— He  would  do  this,  but  because  God, 
in  the  fullness  of  his  wondrous  works  and 
thoughts  of  salvation,  is  absolutely  without  an 
equal,  he  is  obliged  to  leave  it  undone,  they  are 
80  powerful  (numerous)  that  the  enumeration  of 
them  falls  far  short  of  their  powerful  fullness. — 
Dilitzsch.  They  cannot  be  reckoned,  etc. — 
This  translation  expresses  the  sense  of  the  orig- 
inal. The  meaning  is,  "  they  are  innumerable," 
no  one  can  set  them  forth  in  order  when  giving 
thanks  to  God. — Canon  Cook. 

The  wonders  of  the  great  salvation  shall  engage 
the  counsels  and  All  up  the  praises  of  eternity ; 
but  the  works  and  thoughts  of  Jehovah  to  our 
fallen  race,  especially  as  displayed  In  Christ 
Jesus  the  Son  of  his  love,  shall  far  exceed  all 
finite  powers  of  calculation,  aud  shall  be  forever 
telling,  yet  untold.— J.  Morrison. 

6.  Sacrifice— The  connection  of  the  thoughts 
is  clear :  Great  and  manifold  are  the  proofs  of  thy 
lovimj-kindncss,  how  am  I  to  render  thanks  to 
thee  lor  them  ?  To  this  question  he  first  of  all 
gives  a  negative  answer:  God  delights  not  in 
outward  sacrifices. — Dditzsch.  Sacrifice  and 
offering — The  sacrifices  are  named  in  a  twofold 
way:  (a)  According  to  the  material  of  which 
they  consist,  namely,  the  animal  sacrifice,  and 
the  meal  or  meat  offering.  (4)  According  to 
their  purpose,  in  accordance  with  which  they 
bring  about  either  the  turning  toward  one  of 
the  good  pleasure  of  God,  the  turning  away  of 
the  divine  displeasure. — DeUlzsch.  Mine  ears 
hast  thou  opened — Ears  hast  t/iou  duij  for  me. 


6  Sacrifice  'and  offering  thou  didst 
not  desire;  mine  ears  hast  thou ''opened: 
burnt  offering  aud  sin  offering  hast  thou 
not  required. 

7  Then  said  I,  Lo,  I  come :  in  the 
volume  of  the  book  it  is  *  written  of 
me. 


-d  Diiiged,  Exodus  -Jl.  6. 


that  is,  created  for  me  instruments  for  hearing. 
It  is  accordingly  the  business  of  man  to  use 
them  in  accordance  with  the  divine  will.  Tliis 
may  be  partly  by  observiiiff  God's  word,  partly 
by  follow intj  God's  commands. — C.  B.  Moll. 
The  very  remarkable  rendering  by  the  LXX, 
quoted  in  Heb.  10.  5,  "A  body  thou  hast  pre- 
pared me,"  or  "fitted  for  me,"  may  be  ex- 
plained by  supposing  that  the  opening  of  the 
ear  was  regarded  as  equivalent  to  the  consecra- 
tion of  all  bodily  faculties  to  God's  service. — 
Canon  Cook.  Sacrifice  .  .  .  ofi"ering  .  .  . 
bumt-ofiering  ...  sin  offering  —  The  enu- 
meration covers  all  the  ofterings  necessary  to  en- 
tering into  and  continuing  in  covenant  with 
God.  The  first  two  are  generic  terms  for  bloody 
and  unbloody  ofierings,  the  last  two  specific  of 
bloody  sacrifices  ;  the  "  burnt-oftering,"  (^olah,) 
a  self-dedicatory  sacrifice,  the  "sin-offering," 
(hhaitaah,)  an  expiation.  —  F.  G.  Hibbard. 
Hast  thou  not  required — It  is  remarkable  that 
all  the  ofierings  and  sacrifices  which  were  of  an 
atoning  or  cleansing  nature,  ofiTered  under  the  law, 
ai-e  here  enumerated  by  the  psalmist  and  the 
apostle,  to  show  that  none  of  them,  nor  all  of 
them,  could  take  away  sin,  and  that  the  grand 
sacrifice  of  Christ  was  that  alone  which  could  do 
it. —  Clarke.  The  psalmist  re-echoes  the  lofty 
utterance  of  the  Prophet  Samuel,  made  when 
Saul  was  rejected,  a  generation  before  this  psalm 
was  composed.     See  1  Sam.  15.  22. 

7.  Lo,  I  come— The  first  clause  may  be  ren- 
dered, "  Lo,  I  come  with  a  rolled  book  written 
concerning  me."  The  most  probalile  interpre- 
tation is  that  the  book  is  the  book  of  the  law, 
the  Pentateuch ;  David  means  tliat  by  present- 
ing himself  with  it  he  declares  his  intention  to 
obey  it  perfectly,  and  though  not  certain,  the 
most  probable  meaning  is,  that  in  the  words 
"  concerning  me,"  he  alludes  more  especially 
to  the  instructions  touching  the  duties  of  a  king 
in  Deut.  17.  \i--20.— Canon  Cook.  Volume— 
From  a  word  which  signifies  to  roll.  Tlie  roll 
was  anciently  the  invariable  form  of  books  among 
the  Jews,  until  the  days  of  our  Saviour.  Luke 
4.  17.  Even  to  this  day  they  sometimes  use  that 
245 


PsA.  40.  1-1 V. 


LESSON   XI. 


Third  Quarter^ 


8  I'*  delight  to  do  thy  will,  O  my 
God  :  yea,  thy  law  is  'within  my  heart. 

9  I  have  preached  rijihteousness  in 
the  great  congregation:  lo,  1  have  not 
refrained  my  lips,  O  Lord,  ''  tliou  knowest. 

10  I  '  have  not  hid  thy  righteousness 
within  my  heart;  I  have  declared  thy 
faithfulness  and   thy  salvation  :    I  have 


•  In  the  midst  of  my  bowels. 


\'] 


not  concealed  thy  loving-kindness  and 
thy  truth  from  the  great  congregation. 

11  Withhold  not  thou  thy  tender 
mercies  from  me,  O  Lord  :  *  let  thy  lov- 
ing-kindness and  thy  truth  continually 
preserve  me. 

13  For  innumerable  evils  have  com- 
passed me  about :  ^  mine  iniquities  have 


form.  Oiteu  there  were  two  rollers  of  wood 
n  near  to  each  other. 
.iTiM^'jSsi  j^g  one  turned  to  un- 
fold the  law,  the  other 
received  it. — Plumer. 
In  the  volume  of 
the  book— That  is, 
not  merely  in  one  or 
Roll  of  Book.  **  two  texts,  or  in  one 
or  two  pages,  but  in  the  entire  roll  of  the  law. — 
Wordsworth.  It  is  written  of  rae—It  is  pre- 
scribed to  me,  or  laid  upon  me  as  a  duty,  exactly 
in  the  same  sense  as  the  words  occur  2  Kings 
22.  \Z.—Perowne.  The  typical  application  to 
our  Lord  is  obvious  and  very  striking.  As 
David  presented  himself  before  God  in  spirit 
with  the  book  of  the  law  describing  his  duties 
and  riglits,  so  the  Saviour  came  with  the  word 
of  God  bearing  witness  to  him,  and  express" 
that  will  which  he  fultilled.— Ca«o;i  Cook. 

8.  I  delight  to  do  tliy  will—"  Delight"  in 
God's  will  is  the  true  test  of  a  spiritual  mind, 
and  of  the  highest  obedience.  This  was  Christ's 
profession  John  4.  34 ;  17.  A^.—F.  6.  Hibbard. 
Thy  law  is  within  my  heart — The  law  of 
God  is  not  to  be  kept  in  books,  but  in  the  midst 
of  our  heart,  that  we  may  rightly  understand  the 
same,  admire  it,  and  observe  it. — Martin  Geier. 

9.  I  have  preached — The  word  preach  is 
too  modern  and  technical.  The  idea  is,  to  ati- 
no'ince,  2^iiblish.i  make  manifest.  Tliis  was 
Christ's  distinctive  ofSce.  —  F.  G.  Hibbard. 
Righteousness  —  This  was  the  subject  an- 
nounced, called,  verse,  10,  "  thy  righteousness," 
"thy  faithfulness,"  "thy  salvation,"  "thy 
loving-kindness  and  thy  truth."  These  are 
evangelical  themes  involving  the  justice  and 
faithfulness  of  God  in  the  methods  of  atonement 
and  pardon.  Congregation  is  the  title  of 
the  collective  body  of  the  Hebrew  nation  as  a 
religious  community,  an  ecclesiastical  rather 
than  a  civil  designation. — F.  G.  Hibbard.  The 
new  song  which  Jehovah  put  into  his  mouth 
he  has  also  really  sung. — Delitzsch. 

10.  Have  not  hid  thy  righteousness— 
ri^-e  things  are  said  to  have  been  published 

246 


and  made  known.  (1)  God's  righteonsnesSy 
rectitude,  equity,  or  justice  in  all  things.  This 
is  the  great  pillar  of  God's  government.  So 
long  as  God  is  just,  there  is  hope  for  those  who 
have  a  good  cause.  (2)  God'' s faithfulness  ;  the 
word  has  the  same  root  as  amen;  it  signifies 
stability,  truth,  fideliti/  to  engagements.  {S)God'8 
loving-kindness,  or  mercy,  javor,  kindness,  good- 
ness. See  on  Psa.  17.  7.  {4:)God's  truth,  includ- 
ing his  sincerity  and  veracity.  See  on  Psa.  15.  2.. 
(5)  God''s  salvation.  To  those  who  trust  his 
righteousness,  faithfulness,  loving-kindness,  and 
truth,  salvation  is  sure  to  come,  bringing  with, 
it  full  redemption.— P? ;/?»«•.  Have  not  con- 
cealed— Words  are  heaped  upon  words  to  ex- 
press the  eager  forwardness  of  a  heart  burning 
to  show  forth  its  gratitude.  No  elaborate  de- 
scription could  so  well  have  given  us  the  like- 
ness of  one  whose  life  was  a  thanksgiving. — 0. 
B.  Moll. 

11.  "Withhold  not — With  this  verse  begins 
the  second  part  of  the  psalm,  which  runs  alto- 
gether in  a  different  strain;  reflecting  on  his 
deep  sinfulness  the  psalmist  is  full  of  grief,  and 
expresses  his  feelings  in  earnest  prayers,  sad 
confessions,  imprecations  against  his  enemies, 
and  longings  for  deliverance.  —  Canon  Cook. 
"Withhold  not — The  same  word  is  translated 
"refrain,"  in  ver.  9.  The  psalmist  evidently 
alludes  to  that  passage.  He  had  not  refrained 
or  "  shut  up  "  his  lips,  and  he  prays  that  God 
will  not  shut  up  his  mercies,  or  "  bowels  of  com- 
passion."—  Canon  Cook.  Continually  pre- 
serve me— That  is,  day  by  day,  without  inter- 
mission. In  moments  of  peril  and  intervals  of ' 
quiet  we  alike  need  the  ever-present  help  of  God. 
—F.  G.  Hibbard. 

12.  Iniquities — The  word  is  sometimes  used 
for  sin,  and  sometimes  for  punishment  of  sin. — 
F.  G.  Hibbard.  It  is  the  utterance  of  the  suffer- 
ing Messiah,  whose  words  we  heard  in  vers.  7,  8, 
bearing  the  sins  of  the  whole  world,  as  its  proxy 
and  representative,  and  as  its  vicarious  sacrifice 
for  sin  and  for  reconciliation  with  God. —  Words- 
worth. Not  able  to  look  up — "  Not  able  to- 
see."      He   ctmnot   see    because  he   is   closely 


Sept.  14,  1884. 


LESSON  XL 


PsA.  40.  1-17. 


taken  hold  upon  me,  so  tliat  I  am  not 
al)le  to  look  up:  tiny  are  more  tliaa  the 
hairs  of  mine  head  ;  therefore  my  heart 
/faileth  me. 

1;J  Be  pleased,  O  L»iH0,  to  deliver  me: 
O  LoHi>,  make  haste  to  help  me. 

14  Let  tliem  be  asiiamed  and  con- 
founded together  that  seek  after  my 
soul  to  destroy  it;  let  tiiem  be  driven 
backward  and  put  to  shame  that  wish 
me  evil. 


fucoiinuissfd  on  all  siiles,  unci  a  free  and  open 
view  is  thereby  altogether  taken  from  him,  (the 
e.xpression  is  used  elsewhere  of  loss  of  siirht- 
1  !^um.  3.  2;  4.  15;  1  Kings  41.  ^.)—Dditzsch. 
My  heart  faileth — David  finds  no  support,  no 
comfort,  in  his  own  heart ;  it  is  like  a  false  friend, 
deserting  him  in  his  bitter  need. — Canon  Cook. 
The  sight  of  our  sins  In  their  own  colors  would 
drive  us  to  distraction  if  we  had  not  at  the  same 
time  some  sight  of  a  Saviour.— ifcnry. 
13, 14.  Deliver— Tlic  ever-recurring  cry  of 
the  penitent,  cast  down  yet  not  despairing.  His 
own  hejirt  has  forsaken  him,  but  he  can  still 
turn  to  God. — Cauoii  Cook.  My  soul—"  Soul " 
is  here  taken  in  the  sense  of  life. — F.  G.  liib- 
hard.  Driven  back — The  persecuted  one  wishes 
that  the  purpose  of  his  deadly  foes  may,  as  it 
were.  relioun<.l  against  the  protection  of  God  and 
miserably  miscarry. — Delitzsch.  "Wish  me  evil 
—  Will,  or  purpose,  "  evil "  to  me.  It  is  trans- 
lated desire  in  Psalm  70.  2,  and  sometimes  de- 
light, hut  generally  signifies  either  wih,  or  that 
disposition  of  mind  which  induces  will  or  choice. 
—F.  G.  Hihbnrd. 

15,  16.  Desolate — The  word  may  be  taken 
in  the  sense  of  attonifihed.  struck  dumb  with 
fear,  (Jer.  18.  16.)  or  of  laid  waxte,  as  Ezekiel 
35.  12.— F.  G.  Hihhard.  Aha— .\n  exclamation 
at  once  of  mockery  and  triumph.  Psa.  3.".  21  ; 
Ezek.  25.  3 ;  2<').  2.  Rejoice  and.  be  glad. — 
Note  who  the  blessed  objects  of  his  petitions 
are  :  not  all  men,  but  some  men ;  "  I  pray  for 
them,  I  pray  not  for  the  world."  He  pleads  for 
seekers :  the  lowest  in  the  kingdom,  the  babes 
of  the  family  ;  those  who  have  true  desires,  long- 
ing prayers,  and  consistent  endeavors  after  God. 
—Spurgton.  Those  that  seek  thee  .  .  .  such 
as  love  thy  salvation — .\  de.'^cription  of  char- 
acter in  markeil  contrast  to  that  of  his  enemies. 
The  Hebrew  word  rendered  "  salvation  "  is  used 
to  denote  deliverance  of  any  kind,  temporal  or 
Bpiritual,  and  the  connection  must  indicate  its 
quality  and  exttnt.  Here  it  is  spiritual,  alluding 
to  verses  \-Z.—F.  G.  Jlibbard. 


15  Let  them  be  desolate  for  a  reward 
of  their  shame  that  say  unto  me,  Aha, 
aha! 

16  Let  all  those  that  seek  thee  rejoice 
and  be  ulad  in  thee  :  let  such  as  love 
thy  salvation  say  continually.  The  Loud 
be  magnified. 

17  But  I  am  poor  and  needy ;  ^°  yet  the 
LoKD  tiiinketh  upon  me:  thou  art  my 
help  and  my  deliverer;  make  no  tarry- 
ing, O  my  God. 


17.  Poor  and  needy — The  king  might  use 
these  words  truly  at  any  time,  most  naiurally  in 
a  sca>on  of  deep  affliction.  —  Canon  Cook. 
Thinketh  upon  me — The  word  denotes  sjxcial 
thoii'/ht,  either  in  the  sense  of  esteem,  value,  or 
of  plan,  device.  Both  united  m  David.  God 
regarded  him  with  marked  favor,  and  devised ' 
for  his  deliverance.  His  love  and  his  wisdom 
are  ever  toward  the  humble. — F.  G.  Hibbard. 
Make  no  tarrying— Our  low  estate  is  not  de- 
spised by  God.  lie  as  readily  goes  to  a  hovel  as 
to  a  palace.  He  has  powerful  leanings  to  the 
poor  and  sorrowful.  Kor  will  he  make  any  tar- 
rying when  the  right  time  for  their  deliverance 
comes. — Pliimer. 

Authorities  to  be  Consulted. 
See  Spurgeon's  Treasury  of  David,  Perowne 
on  the  Psalms,  etc.  Foster's  Cyclopedia  of  Il- 
lustrations, [numbers  marked  with  a  .star  refer 
to  poetical  cinotations,]  ver.  1 :  *2952,  12177  ; 
2:  5171,  6656;  3:  *2448,  11728;  4:  *2003, 
5812:  5:  684!t,  10499;  6:  5155;  7:  *2632 
8:   14S8,  3887;   10:  923;   7392;  14:  6055;  17 

4109. 

Practical  Thoughts. 

[the  mercies   of   the  LOKD.] 

1.  God  heeds  the  cry  of  those  who  call  upon 
hmi  with  patient  waiting.  Ver.  1. 

2.  God  lifts  up  those  who  are  in  trouble,  and 
gives  them  a  fiiTn  footing  on  the  promises.  Ver.  2. 

3.  God  causes  the  reward  of  those  who  seek 
him  to  be  noticed  by  others,  as  a  motive  to  his 
service.  Ver.  3. 

4.  God's  mercies  to  his  people  are  innumer- 
able and  beyond  telling.  Ver.  5. 

5.  God's  mercies  come  not  to  the  formal  wor- 
shiper, but  to  him  who  keeps  the  law  in  his 
heart.  Vers.  7,  8. 

6.  Go<l  will  not  withhold  his  mercy  from  those 
who  do  not  withhold  their  testimony.  Vers. 
10,  11. 

7.  God  regards  even  the  least  of  his  servants, 
and  sees  him  in  his  troubles.  Ver.  17. 

247 


PsA.  103.  ]-22. 


LESSON   XII. 


Third  Quarter. 


B.C.-.] 


LESSON  XII. 

A  SoxG  OF  Praise.— Psa.  103.  1-22. 


CSept.  21. 


GOLDEIV  TEXT,— Bless  the  Lord,  O  my  soul,  and  forget  not  all  his  benefits.— PsA.  103.  2. 
Introduction.— As  in  the  lofty  Alps  some  peaks  rise  above  all  others,  so  among  even  the  inspired 
Psalms  there  are  heights  of  song  which  oveitop  the  rest.  This  one  hundred  and  third  psalm  has  ever 
seemed  to  us  to  be  the  Monte  Rosa  of  the  divine  chain  of  mountains  of  praise,  glowing  with  a  ruddier 
light  than  any  of  the  rest.  It  is  as  the  apple-tree  among  the  trees  of  the  wood,  and  its  golden  fruit  has  a 
flavor  such  as  no  fruit  ever  bears  unless  it  has  been  ripened  in  the  full  sunshine  of  mercy.  It  is  man's 
reply  to  the  benedictions  of  his  God,  his  song  on  the  mount  answering  to  his  Redeemer's  sermon  on  the 
mount.— Sptmjcon.  .AKf/iors/uj).— Hengstenberg,  holdingthe  originality  of  the  superscriptions,  defends 
the  opinion  of  a  composition  by  David,  finding  resemblances  to  the  preceding  psalm,  which  he  assigns 
to  the  same  author.  Delitzsch  and  others,  observing  the  same  resemblances,  and  drawing  a  like  infer- 
ence, refer  it,  as  they  do  Psalm  103,  to  a  writer  near  the  close  of  the  captivity.  Perowne  thinks  that 
nothing  certain  can  be  determined  as  to  the  date  or  the  author.  Alexander  favors  the  hypothesis  main- 
tained by  Hengstenberg,  that  this  is  the  psalm  of  mercy  and  judgment  promised  in  Psa.  101.— J.  F. 
M'Curdij.  Divmons— In  verse  1  the  author  calls  upon  himself  to  bless  God  :  first,  for  rich  personal  ex- 
perience of  the  divine  mercy,  (verses  2-5 ;)  secondly,  for  his  forgiving  grace  and  righteous  judgments  to 
Israel,  (verses  6-12 ; )  thirdly,  for  his  tender  consideration  of  human  inflrmity,  (verses  13-16 ; )  fourthly, 
for  his  faithful  covenant  mercy  to  such  as  fear  him  every-where,  (verses  17,  18 ; )  fifthly,  for  his  universal 
dominion,  for  which  angels,  men,  and  all  his  works,  should  praise  him,  (verses  19-22.)  The  last  clause 
of  the  psalm  repeats  the  sentiment  of  verse  1,  thus  rounding  and  completing  this  incomparable  ode.— 
F.  G.  Hihhard.  

3  Who  ^  forgivetli  all  thine  in- 
iquities; who  healeth  ''all  thy  dis- 
eases ; 

4  Who  redeemetli     thy     life     from 


1  Bless  the  Lord,  O  my  soul ;  and  all 
that  is  within  nie.  bless  his  holy  name. 

2  Bless  the  Lord,  O  my  soul,  and  for- 
get not  all  his  benefits: 


■  Isa.  33.  24  ;  Matt.  9.  2  ;  Mark  2.  6 ; 


1.  Bless  the  Lord — To  "bless  the  Lord" 
is  to  piuise  him  by  declaring  his  attributes  and 
works,  and  ofl'ering  thanksgiving.  To  "  bless  " 
an  individual  man  is  to  invoke  the  favor  of  God 
upon  him. — F.  G.  Hibbanl.  O  my  soul — It  is 
to  be  a  soul-work,  not  formal  or  lip  service- 
All  that  is  -within  me — Not  as  opposed  to  out- 
ward or  mere  lip  service,  but  e.xpressing  the  de- 
sire to  enlist  every  thought,  faculty,  power,  the 
heart  with  all  his  aifections,  the  will,  the  con- 
science, the  reason ;  in  a  word,  the  whole 
spiritual  being,  all  in  man  that  is  best  and 
highest,  in  the  same  heavenly  service. — Perowne. 

Let  others  forbear,  if  they  can;  "Bless  the 
Lord,  O  m]\  soul."  Let  others  murmur,  but  do 
thou  hlcss.  Let  others  bless  themselves,  their 
idols,  but  do  thou  bless  tl\c  Lord.  Let  others  use 
only  their  tongue,  but,  as  for  me,  I  will  cry, 
"  Bless  the  Lord,  0  my  soid."  '■'■And  all  that  is 
^oithin  me,  bless  his  holy  name."  Many  are  oar 
faculties,  emotions,  and  capacities,  but  God  has 
given  them  all  to  us,  and  they  ought  all  to  join  in 
chorus  to  his  praise.— Spurgeo?!. 

2.  Forget  not — There  is  nothing  the  soul  of 
man  is  so  pi-one  to  forget  as  to  render  thanks 
that  are  due,  and  more  especially  thanks  that 


Luke  7.  4T. sE.xod.    15.  26;  Jer. 


are  due  to  God. — Delitzsch.  All  his  benefits — 
He  that  has  been  blessed,  and  refuses  to  bless, 
has  sunk  from  the  state  of  a  man  to  that  of  a 
beast.  — Hengsten  berg. 

Memory  is  very  treacherous  about  the  best 
things ;  by  a  strange  perversity,  engendered  by 
the  fall,  it  treasures  up  the  refuse  of  the  past,  and 
permits  priceless  treasures  to  lie  neglected.  It  is 
tenacious  of  grievances,  and  holds  benefits  all  too 
loosely.  It  needs  spurring  to  its  duty,  though 
that  duty  ought  to  be  its  delight.— Spitrgeori. 

3.  "Who  forgiveth,  etc.— "Who  forgiveth 
all  thine  iniquities,"  so  that  not  one  is  un- 
forgiven ;  and  "  healeth  all  thy  diseases,"  so 
that  not  a  trace  remains  of  one. — Canon  Cook. 
Thine  iniquities  —  Thine  iniquities  are  in- 
equities. There  is  nothing  just  or  right  in  thee. 
Thy  very  nature  is  an  in-equity,  bringing  forth 
in-equities.  In-equities  toward  thy  God,  in- 
equities toward  thy  neighbor,  and  in-equities 
toward  thyself,  make  up  the  whole  of  thy  life. 
Thou  art  a  bad  tree,  and  a  bad  tree  cannot  bring 
forth  good  fruit. — John  Pulsford.  Healeth  all 
thy  diseases — It  doubtless  has  a  chief  reference 
to  diseases  of  the  soul.    Psa.  41.  4;  Isa.  1.  6; 


Sept.  21,  1884. 


LESSON  XII. 


PsA.  103.  1-22. 


destruction  ;  who  crowneth  thee  with 
lovin<,'-kin(hic'Ss  and  tender  mercies; 

5  Wild  satisfietli  tliy  nioutli  with  good 
thiiujK ;  so  that  tliy  youth  is  renewed 
like  the  e!i<rle's. 

C  The  Lord  executeth  righteousness 
and  jutlgnient  for  all  that  are  oppressed. 


Num.  14.  IS;  Deut.  S.  10;  Neh.  9.  17  ;  Je 


6.  10 ;  53.  5.  God  never  liestows  pimlon  with- 
out granting  with  it  runewal,  by  wliioh  the  cor- 
ruptions of  our  liearts  are  cured.  —  Plumer. 
What  is  pride,  but  lunacy  ;  what  is  anger,  but 
R  fever ;  what  Is  avarioe,  but  a  dropsy  ;  what  is 
hl.•^t,  but  II  leprosy  ;  what  is  sloth,  but  a  dead 
pal.>y  >. — Home. 

God  gives  eOlcacy  to  medicine  for  the  body,  and 
his  gnice  ssiiictilles  tlie  soul.  Spiritually  we  are 
dally  under  his  care,  and  he  visits  us,  as  the  sur- 
geon does  his  jMitient,  Uealinu  still  dor  that  is  the 
e.xact  word)  each  malady  as  it  arises.  No  disease 
of  our  suul  baflles  his  skill,  he  goes  on  healing  ciH, 
aud  he  will  do  so  until  the  last  trace  of  taint  has 
goue  froin  our  nature.  The  two  alU  of  this  verse 
an-  funlier  reasons  for  all  that  is  within  us  prais- 
ing the  Lord.— Sixoyt'o'i. 

4.  Prom  destruction  —  From  death— fvom 
the  gravt.  The  word  is  elsewhere  translated 
pit,  grave,  corruption  ;  but  it  denotes  a  state  of 
death  in  which  the  body  returns  to  corruption. 
Hero,  also,  in  the  idea  of  resumption  from  the 
prave,  the  germ  of  the  doctrine  of  the  resun-ection 
is  discovered. — F.  O.  Hihhard. 

5.  "Who  satisfleth  thy  mouth— The  Chal- 
dec  Version  intcr]>n'ts  "tliy  day  of  age,"  a 
translation  ibr  which  some  authority  may  be 
allpjred  ;  it  has  the  advantage  also  that  it  makes 
the  two  parts  of  the  verse  in  some  sort  to  corre- 
ppond :  "  Who  satisfies  thine  aire  with  good, 
po  that  tliy  youth  is  renewed  like  nn  eagle." 
If  David  wrote  this  psalm  in  old  age  the  ver-e  in 
this  rendering  would  have  n  special  significance. 
The  lontrings  of  a  declining  age  can  only  be 
FHtisfied  by  faith  in  God,  the  giver  of  hope  1>et- 
tor  than  the  natural  life.— '"«»'-'/<  fonh.  Youth 
is  renewed  like  the  eagle's — Who  gains  fresh 
f-trensrth  after  the  moulting  of  its  feathers,  (Isa. 
A<y  31;  Micah  1.  Ifi;)  so  L'^rael  recovers  fresh 
power  after  distre.'vs ;  so  the  Church  sains  strength 
from  jiersucution  ;  .so  the  body  will  rise  glorious 
from  the  trrave,  and  "  be  cautrht  up  to  meet  the 
Lord  in  tlie  air."  1  The.-*s.  4.  -n.—  Won/sworth. 

6.  The  Lord,  etc.— The  psalmist  pas.sesfrom 
his  own  experience  to  that  of  his  people.  — 
Canon  Cook.  His  range  of  vision  being  wid- 
ened from  himself,  the  poet  now,  in  vers.  6-18, 


7  He  made  known  his  ways  unto 
Mo'ses,  his  acts  unto  the  chiidreu  of 
Is'ra-el. 

8  The  'LoKD  in  merciful  and  gracious, 
slow  to  anger,  and  "plenteous  iu  mercy. 

9  lie '' will  not  alwavs  chide;  neither 
will  lie  keep  his  anger  for  ever. 


Imi.  67.  If.;  Jer.  3.  5;  Micah  7.  18. 


describes  God's  gracious  and  fatlierly  conduct 
toward  sinful  and  perishing  men,  and  that  as  it 
shines  forth  from  the  history  of  Israel  and  is 
known  and  recognized  in  the  light  of  revelation. 
—Ihlilzfich.  Judgment  ,  ,  .  righteousness 
— The  latter  the  principle,  the  former  the  act  or 
sentence  of  justice.  The  one  implies  tlie  dis- 
cernment of  the  will  of  God,  or  wisdom  to  gov- 
ern ;  the  other,  the  executive  energy  to  adjust 
the  administration  of  goveriiuieut  to  that  stand- 
ard.—F.  O.  Uihhn-d. 

7,  8.  He  made  known  his  ways  —  The 
iray/i  are  not  tliosu  to  be  trodden  by  men,  but 
those  followed  by  God  in  liis  march  througli  the 
history  of  the  world.  —  C.  B.  Moll.  Unto 
Moses— Moses  was  made  to  see  the  manner  in 
wliicli  the  Lord  deals  with  men  ;  he  saw  this  at 
each  of  the  three  periods  of  Ins  life,  in  the  court, 
in  retirement,  and  at  the  head  of  the  tribes  of 
Israel.  To  him  the  Lord  gave  specially  clear 
manifestations  of  his  dispensations  and  modes  of 
ruling  among  mankind,  granting  to  him  to  see 
more  of  God  than  had  before  been  seen  by  mor- 
tal man,  while  he  communed  with  him  ujion  the 
mount. — Spurgeon.  His  acts  are  his  deeds  of 
righteousness,  deliverance,  and  su.'^tentation. 
Psa.  9.  12  ;  78.  11 ;  E.\od.  34.  10.  >See  John  5. 
17. —  Canon   Cook. 

9.  He  will  not  always  chide—"  He  will 
not  always  judge  "  is  the  more  literal  and  cor- 
rect rendering. — J.  F.  ^V  Curdy.  Unto  the 
children  of  Israel — While  God  revcakd  his 
plans  to  Moses,  he  showed  himself  in  acts  unto 
the  Israelites  by  delivering,  leading,  protecting 
them,  by  giving  them  discipline  and  needed  trial. 
Merciful  and  gracious  —Tlie  psalmi.st  names 
these  traits  of  the  Divine  nature  as  illustrated  in 
his  acts.  Neither  w^U  he  keep  his  anger — 
He  is  not  only  long  in  anger,  that  is,  a\  aiting  a 
long  time  before  he  lets  his  anger  loose,  but 
when  he  contends,  that  is,  interposes  judicially, 
this,  too,  is  not  carried  to  the  full  extent.  Chap. 
78.  38.  The  procedure  of  his  ri;.diteousness  \i 
regulated,  not  acconling  to  our  sins,  but  accord- 
ing to  his  pur]iose  of  mercy. — Delitzscfi.  The 
pa-ssage  apv>lies  to  the  disci ]>li nary  and  effective 
dispensations  of  God  toward  his  children,  as 
249 


PsA.  103.  1-22. 


LESSON  XII. 


Third  Quarter. 


10  He  *  hath  not  dealt  with  us  after 
our  sins,  nor  rewarded  us  acording  to 
our  iniquities. 

11  For  *  as  the  heaven  is  high  above 
the  earth,  so  great  is  his  mercy  toward 
them  that  fear  him. 

13  As  fixr  as  the  east  is  from  the  west, 
so  far  hath  he  ®  removed  our  transgres- 
sions from  us. 

13  Like  '  as  a  father  pitieth  his  chil- 
dren, so  the  Lord  pitieth  them  that  fear 
him. 


-b  According   to    the   height  of  the    heaven 


the  context  shows,  (corap.  Exod.  34.  6,  7  ;  Psa. 
78.  38,)  not  his  judgments  on  the  wicked,  as  in 
Psa.  73.  18-20  ;  9.  17.— F.  G.  Hibhard. 

10.  He  hath,  not  dealt. — Weoui^ht  to  praise 
the  Lord  for  what  he  has  not  done,  as  well  as  what 
he  has  wrought  for  us  ;  even  the  negative  side 
deserves  our  adoring  gratitude.  Up  to  this 
moment,  at  our  very  worse  estate,  we  have  never 
suffered  as  we  deserve  to  suffer;  our  daily  lot 
has  not  been  apportioned  upon  the  rule  of  what 
we  merited,  but  on  the  far  different  measure  of 
undeserved  kindness. — Spurgeon. 

11.  As  the  heaven  is  high  above  the  earth 
— The  highest  measure  of  comparison  the  mind 
can  grasp.  So  great  is  his  mercy — This  shows 
he  is  speaking  of  God's  fatherly  chastisements 
of  his  people.  He  looks  at  their  sin  in  the 
light  of  their  earthly  misery  and  temptation, 
(ver.  14,)  and  mingles  compassion  with  severity 
"that  we  might  be  partakers  of  his  holiness." 
Heb.  12.  \0.—F.  G.  Hihlard. 

12.  As  far  as  the  east  is  from  the  west — 
Words  which  gained  new  force  in  the  mouths 
of  those  who  had  been  gathered  from  the  far-off 
regions  of  the  East  to  their  own  homes.  God 
had  removed  them  from  the  west  to  the  east, 
and  now  lie  has  brought  them  back  to  their  own 
homes,  and  has  removed  their  sins  as  far  as  the 
east  is  from  the  west.  — WordswortJi.  So  far 
hath  he  removed  our  transgressions — A 
testimony  to  the  witness  of  absolute  forgive- 
ness and  acceptance  worthy  of  the  New  Testa- 
ment.—/'. G.  Hibbard. 

13.  14.  Like  as  a  father  pitieth  .  .  .  for  he 
knoweth — His  fiitherly  compassion  is  (verse  14) 
based  upon  the  frailty  and  perishableness  of 
man^  which  are  known  to  God,  much  the  same 
as  God's  promise  after  the  Flood  not  to  decree  a 
like  judgment  again.  Gen.  8.  21. — DeUtzsch. 
The  life  and  death  of  God  manifest  in  the  Hesh 
are  the  best  comment  upon  these  signal  words  of 

250 


14  For  he  knoweth  our  frame;  he 
remembereth  that  we  are  dust. 

15  As  for  man,  his  days  are  as  grass; 
as  a  flower  of  the  field  so  he  flourish- 
eth: 

16  For  the  wind  passeth  over  it,  and 
"  it  is  gone ;  and  the  place  thereof  shall 
know  it  no  more. 

17  But  the  mercy  of  the  Lord  is  from 
everlasting  to  everlasting  upon  them 
that  fear  him,  and  his  righteousness 
*  unto  children's  children; 


6  Isaiah  43.  25;  Eph.  1.7.. 1  Malachi  3.  17.- 


prophecy.  —  Canon  Cook.  Our  frame  —  The 
frame  does  not  denote  here  the  moral  nature  of 
man,  (Gen.  6.  5  ;  9.  21  ;  Deut.  31.  21,)  the  in- 
herited disposition  of  his  heart,  (Psa.  51.  7.)  but 
the  frame  of  dust,  (Gen.  3.  7,)  like  a  potter's 
vessel.  Job  10.  8/. ;  Isa.  29. 16  ;  45.  9/.— C.  B. 
Moll. 

15,  16.  His  days  are  as  grass— Grass, 
springing  up  suddenly,  growing  rapidly,  cut 
down  by  the  mower,  or  withering  speedily  in 
the  Oriental  sun  ;  affording  a  strong  illustra- 
tion of  the  transitoriness  of  human  life.  The 
w^ind  passeth  over  it — The  allusion  is  to  the 
east  and  south-east  winds,  which,  coming  from 
the  hot  desert  of  Arabia,  pass  over  Palestine 
with  vehemence,  destroying  hfe,  withering  grass 
and  herbage,  and  exhausting  the  strength  of  men 
and  animals. — F.  G.  Hibbard.  It  is  gone — 
Hebrew,  It  is  not.  Such  is  our  transient  mortal 
life.  But  the  language  applies  specially  to 
wicked  and  worldly  men  who  have  their  portion 
in  this  life  and  forget  God.  See  Job  20.  9  ;  Psa. 
37.  10  ;  73. 19,  iO.—F.  G.  Hibbard.  The  place 
thereof— The  place  in  which  it  grew  is  as  if  it 
had  never  been  there  ;  has  no  recollection  of  the 
day  when  it  grew  there  and  flourished.  As  the 
flower  that  was  and  is  not,  so  is  man's  estate 
and  hope. — Canon  CooTc. 

17,  18.  But — The  adversative  sense  of  the 
conjunction  marks  the  contrast  between  the  per- 
ishable and  frail  in  man  (vers.  15,  16)  and  the 
everlasting  "  mercy  "  and  faithfulness  of  God 
to  "  such  as  keep  his  covenant." — F.  G.  Hibbard. 
The  mercy  of  the  Lord— In  the  midst  of  this 
plant-like,  frail  destiny,  there  is,  however,  one 
strong  ground  of  comfort  —  there  is  an  ever- 
lasting power  which  raises  all  those  who  link 
themselves  with  it  above  the  transitoriness  in- 
volved in  nature's  laws,  and  makes  them  eternal 
like  itself.  This  power  is  the  mercy  of  God, 
which  spans  itself  above  all  those  who  fear  Mm 


Sept.  21,  1884. 


LESSON  XII. 


PsA.  lO:^.  1- 


18  To  "such  as  keep  liis  covenant,  and 
to  those  that  lenieniber  his  comnuvud- 
ments  to  do  them. 

19  The  LoKD  hath  prepared  his  throne 
in  the  lieaveus ;  and  '"  his  kingdom 
nileth  over  all. 

20  Bless  the  Lord,  ye  his  angels, 
•Uliat   excel  in  strength,   that  "do  his 


like  an  eternal  heaven.  This  is  God's  ri-rliteous- 
ness,  which  rewanls  faithful  adherence  to  his 
covenant  and  conscientious  fultillnient  ot  his 
l>recepts  in  accordance  with  the  order  of  re- 
demption, and  shows  itself  even  to  children's 
children,  according  to  Exod.  20.  <i ;  34.  7  ;  Deut. 
7.  9,  on  into  a  thousand  generations,  that  is,  into 
infinity. — Delitzsch.  To  such,  as  keep  his 
covenant — A  covenant  is  a  boml  or  pledge  be- 
tween two  parties.  Those  who  keep  their  part 
of  it  will  find  God  not  slack  in  perforniini;  his 
part.  He  will  reward  them  with  his  favor  here 
and  heaven  hereafter.  lie  will  watch  over  their 
children  after  them.  He  will  regard  them  with 
an  eye  of  tender  affection,  and  will  not  forget 
thcni  in  time  of  need. 

19,  20.  The  Lord  hath  prepared— With 
this  begins  a  new  division  in  the  psalm.  Bless 
the  Lord,  etc.— See  P.sa.  29. 1 ;  148.  2.  The 
angels  (or  archangels)  close  to  God's  throne, 
excelling  in  might,  (marg.,  mighty  in  strength, 
Isa.  13.  3;  40.  2(3;  Joel  3.  9,  11 ;  Eev.  10.  1,) 
executing  his  behests,  and  listening  to  catch 
any  intimation  of  his  pleasure,  are  first  ad- 
dressed ;  next,  the  unnumbered  host  of  minis- 
tering spirits  (see  Luke  2.  13 ;  Psa.  104  4)  that 
do  his  will ;  next,  all  his  works  (Psa.  14b)  in  all 
parts  of  his  infinite  dominion  ;  and,  last  of  all, 
the  psalmist  himself,  least  nnd  least  worthy  of 
all,  after  a  commemoration  of  Jehovah's  perfec- 
tion, mercy,  long-sutl'ering,  tenderness,  and  in- 
effable majesty,  stirs  up  his  own  spirit  to  join 
«tlie  chorus  of  universal  praise. — Canoi  Cmi: 
Ye  his  angels — His  call  to  these  to  join  in  the 
praise  of  Jeliovah  has  its  parallels  only  in  Psa.  29 
and  14S.  It  arises  from  the  consciou.sness  of  the 
Church  on  earth  that  it  stands  in  living,  like- 
minded  fellowship  with  the  anirels  of  God,  and 
that  it  po.ssesses  a  dignity  which  rise's  above  all 
created  things,  even  the  angels  which  are  ap- 
pointed to  serve  it.  Chap.  91.  W.— Delitzsch. 
Excel  in  strength  —  Hebrew,  J/hfhti/  of 
siniujth.  The  word  inhjhtij  (English  vei-sion, 
"excel")  denotes  the  highest  reach  of  finite 
"  strength,"  skill,  nnd  endurance,  sucli  a.s,  when 
apphed  to  man,  distinguishes  the  hero-warrior. 


comniaiuhnents,    hearkening     unto     the 
voice  of  his  word. 

21  Bless  ye  the  Loud,  all  ye  "  his 
hosts;  ye  "ministers  of  his,  that  do  his 
pleasure. 

22  Bless  the  Lord,  all  his  works  in  all 
places  of  iiis  domiuion;  bless  the  Lord, 
O  my  soul. 


— F.  G.  Hibbard.  That  do  his  command- 
ments— That  e,recute  his  word.  Tbey  iire  the 
executive  messengers  of  Gotl.  Hearkening 
iinto  the  voice— Denoting  iioth  atlentiveness 
to  learn  ami  promptness  to  execute,  ".-i*  soon 
as  thttj  h^ar  the  voice  of  God  they  promptly 
obey." — Ilaminond. 

21,  22.  Hosts— Not  the  heavenly  bodies,  (as 
in  Deut.  4.  19  ;  17.  3 ;  P.sa.  S3.  6,)  but  the  col- 
lective whole  of  all  orders  of  celestial  beings,  as 
1  Kings  22.  19,  and  Psa.  148.  2.  Compare  Dan. 
7.  10.— i^.  G.  Hihbnrd.  O  my  soul— As  if  to 
place  his  own  obligation  above  that  of  all  other 
beings,  he  fitly  begins  and  ends  the  psalm  alike, 
with  the  same  personal  call,  "  Bless  the  Lord, 
O  my  soul." — F.  G.  Hibbard. 

Authorities  to  be  Consulted. 

Foster's  Cyclopedia  of  Illustrations,  [numbers 
marked  with  a  star  refer  to  poetical  illustra- 
tions,] ver.  1:  *1510 ;  2:  2337,  6848;  3:  4932, 
8798;  4:  3902,  79.-)0;  5:  *2414,  12332;  6: 
*2966,  10063;  8:  2523;  11:  11505;  13:  *2507, 
8673 ;  15  :  *2335  ;  16 :  10646  ;  17  :  10510 :  19  : 
3481  ;  20:  1105. 

Practical  Thoughts. 
[the  benefits  of  the  lord.] 

1.  The  benefits  of  the  Lord  are  such  as  to  call 
forth  the  whole  nature  of  man  in  thankful 
praise.  Ver.  1. 

2.  The  Lord  bestows  forgiveness  of  sin  as  his 
first  chief  blessing  to  man.  Ver.  3. 

3.  The  Lord  bestows  health  and  healing  upon 
the  body,  as  an  image  of  greater  spiritual  bless- 
ings. Ver.  3. 

4.  .The  Lord  bestows  mercies  in  such  constant 
course  as  to  make  our  life  ever  new.  Ver.  5. 

5.  The  Lord  reveals  his  plans  to  some  of  his 
people,  but  his  acts  of  grace  may  be  known  by 
all.  Ver.  7. 

6.  The  Lord  shows  his  benefits  in  his  chid- 
ings  as  well  as  in  his  blessings,  since  discipline 
in  his  hand  is  graciously  and  tenderly  given. 
Vers.  9,  10. 

7.  The  Lord  removes  his  people's  sins  so  far 
that  they  are  utterly  forgotten.  Ver.  12. 

251 


1  Kings  1.  22-35. 


LESSON  I. 


Fourth  Quarter. 


FOURTH    QUARTER. 


THREE    MONTHS    WITH    SOLOMON    AND    THE    BOOKS    OF 
WISDOM. 


B.C.  1015.] 


LESSON  L 


[Oct.  5. 


Solomon  Succeedixg  David. — 1  Kings  1.  22-35. 


GOLDEX  TEXT.— And  thou,  Solomon,  my  son,  know  thou  the  God  of  thy  father,  and  serve  him 
with  a  perfect  heart  and  with  a  willing  mind. — 1  CHRON.  38.  9. 

Time.— B.  C.  1015. 

Place.— Jerusalem. 

CONNECTING  LINK.— Adonljah's  rebellion.  1  Kings  1. 1-21. 

Introduction.— r/ie  Boohs  of  the  Kings.— In  the  Hebrew  canon  they  formed  one  book.  They  follow 
the  books  of  Samuel,  which  are  also  called  Books  of  the  Kings,  Indeed,  the  whole  story,  from  the  begin- 
ning of  Judges  to  the  end  of  Kings,  runs  on  as  one  unbroken  narrative.  First  Kings  takes  up  the  Hebrew 
history  at  the  time  when  David  was  old  and  stricken  in  years,  B.  C.  1015 ;  Second  Kings  ends  with  the  be- 
ginning of  the  captivity  of  Judah  in  Babylon,  B.  C.  586,  and  the  burning  of  the  temple,  though  notice  is 
made  of  the  liberation  and  death  of  Jehoiachim  more  than  twenty-six  years  later.  The  author  cannot  be 
Identified.  Ancient  tradition,  in  the  Talmud,  names  Jeremiah  ;  some  have  supposed  them  compiled  by 
Ezra  or  Baruch.  The  books,  which  were  originally  one,  have  a  very  marked  unity  of  design,  plan,  and 
style,  and  were  first  divided  in  the  Septuagint.  They  are,  in  large  measure,  a  compilation  from  existing 
documents.  They  have  always  had  a  place  in  the  Jewish  ca.non. —Schaff.  Adomjali's  conspiracy.— 
Adonijah,  the  eldest  living  son  of  David  after  Absalom's  death,  saw  that,  through  the  influence  of  Nathan 
and  Bathsheba,  Solomon  was  likely  to  succeed  to  the  throne.  He  conspired  to  make  himself  king  during 
the  helpless  old  age  of  David,  and  united  with  him  in  the  plot  Joab,  the  general  of  the  army,  and 
Abiathar,  the  high-priest.  At  a  meeting,  near  Jerusalem,  the  proclamation  was  made  that  Adonijah  was 
king.  But  the  prompt  action  of  Nathan,  and  the  power  of  Bathsheba  over  the  aged  king,  brought  the 
plot  to  naught  before  it  was  fairly  wrought  out  in  action.— J.  L.  H.  Nathan  informed  Solomon's 
mother,  Bathsheba,  (see  at  3  Sam.  11.  3,)  that  Adonijah  was  making  himself  king,  and  advised  her,  in 
order  to  save  her  life  and  that  of  her  son  Solomon,  to  go  to  the  king  and  remind  him  of  his  promise  on 
oath  that  her  son  Solomon  should  be  king  after  him,  and  to  inquire  why  Adonijah  had  become  king.  II 
Adonijah  had  really  got  possession  of  the  throne  he  would  probably  have  put  Solomon  and  his  motherout 
of  the  way,  according  to  the  barbarous  custom  of  the  East,  as  his  political  opponents.— iTcil. 


22  And,  lo,  while  she  yet  talked  with 
the  king,  Na'than  the  prophet  also  came 
in. 

23  And   they  told   the  king,    saying. 


Behold  Na'than  the  prophet.  And 
when  he  was  come  in  before  the  king, 
he  bowed  himself  before  the  king  with 
his  face  to  tlie  ground. 


22.  WTiile  she— Bathsheba,  the  mother  of 
Solomon,  and  once  the  wife  of  Uriah,  whose 
beauty  had  excited  the  king's  passion  and  led 
to  the  murder  of  Uriah,  with  all  its  fateful  con- 
sequences. She  was  now  the  favorite  wife  of 
David,  with  vast  influence,  eager  to  secure  her 
son  Solomon  the  promised  succession  to  the 
throne.  Yet  talked— Bathsheba  followed  the 
advice  of  Nathan,  and  went  to  the  king  into  the 
inner  chamber,  since  the  very  aged  king,  who 
was  waited  upon  by  Abishag,  could  not  leave 
his  room,  and,  bowing  low  before  liim,  com- 
municated to  him  what  Adonijah  had  taken  in 
hand  in  opposition  to  his  will,  and  without  his 
knowledge.— Z«iZ.  Nathan  the  prophet— See 
3rd  Quarter,  Lesson  III,  verse  3,  notes.  Also 
came  in— When  he  was  announced  to  the  king 


I  Bathsheba  retired,  just  as  afterward  Nathan 
I  went  away  when  the  king  had  Bathsheba  called 
ill  again.  Comp.  verse  28  witli  verse  32.  This 
was  done,  not  to  avoid  the  appearance  of  a ' 
mutual  aiTangeinent,  but  for  reasons  of  pro- 
priety, inasmuch  as,  in  audiences  granted  by  the 
king  to  his  wife  or  one  of  liis  counselors,  no 
tliird  person  ought  to  be  present  unless  the  king 
required  his  attendance. — Keil. 

23.  They  told  the  king — Natlian  came  into 
the  palace,  not  into  the  cliambcr,  whither  he 
might  not  enter  unannounced. —  Canon  Eawlin- 
soit.  Come  in  before  the  king — From  the 
antecliamlier  to  the  room  of  David.  Bowed 
himself  to  the  ground — The  narrative  here 
not  only  exlaibits  tlie  vivid  jjicture  of  a  scene 
within  the  interior  of  a  palace,  but  gives  the  im- 


Oct.  5,  1884. 


LESSON  I. 


1  Kings  1.  22-35. 


24  And  Na'than  said,  3Iy  lord,  () 
king,  liast  thou  said,  Ad-o-nijah  shall 
reign  after  me,  and  he  shall  sit  upon  my 
throne  ? 

25  For  he  is  gone  down  this  day,  and 
hath  slain  oxen  and  fat  cattle  and  sheep 


I  L,.t  IcIiiR  A.loi.ijali 


pression  tluit  a  grout  dwil  of  OricnUil  stuto  cere- 
monial had  been  esUiblished  in  the  Hebrew 
court. — R.  Jamieson. 

24.  Nathan  said — Natlmii  liero,  as  always, 
(2  Sam.  7.  12,)  appears  right  genuinely  as 
prophet.  When  there  is  an  attempt  to  bring  to 
completion  human  self-willed  beginnings  over 
against  the  counsel  and  will  of  God,  where  tlie 
safety  and  well-being  of  the  chosen  people  were 
at  stake,  then  it  wa.s  the  calling  of  the  prophet 
to  interfere,  counseling  and  reminding,  warning 
and  punishing.  It  wtus  not  so  nmch  personal 
friendship  for  David,  and  love  for  his  pupil 
Solomon,  as  nither,  and  before  all,  the  known 
•will  of  Jehovali,  wliich  had  determined  that  the 
latter  should  be  king,  that  induced  liim  to  take 
the  step  which  would  have  had  the  most  dis- 
astrous consccjuences  for  himself,  yea,  might 
have  cost  him  his  life,  had  Adonijah  became 
king.  —  Bahr.  Hast  thou  said  —  Literally, 
"  Thou  hast  said."  In  the  original  no  question 
is  asked.  Nathan  assumes,  as  far  as  the  words 
go,  that  the  king  has  made  this  declaration.  lie 
wishes  to  draw  forth  a  disclaimer.  —  Canon 
Eawlinson.  The  indirect  question  is  not  mere- 
ly an  expression  of  modesty,  but  also  of  doubt, 
whether  what  had  occurred  had  emanated  from 
the  king,  and  lie  had  not  shown  it  to  his  serv- 
ants.—iui7. 

25.  He  has  gone  down  this  day— To  En- 
rogel,  south  of  Jerusalem,  in  the  valley  of  the 
Kedron.  Slain  oxen  and  fat  cattle — Tlie  Ori- 
entals are  fond  of  enjoying  festive  repasts  in  the 
open  air,  at  places  which  conmiand  the  advan- 
tage of  shade,  water,  and  verdure;  and  those 
fites  champetres  are  not  cold  collations,  but 
magnificent  entertainments,  the  animals  being 
killed  and  dressed  on  the  spot.  Adonijah's 
feast  at  En-rogel  was  one  of  this  Oriental  de- 
scription, and  it  was  on  a  large  scale.  At  the  ac- 
cession of  a  new  king  there  were  sacrifices  of- 
fered, (1  Sam.  11.  15 ; )  but,  on  such  an  occasion, 
it  was  no  less  customary  to  entertain  the  grandees 
of  the  kingdom,  and  even  the  populace,  in  a  pub- 
lic manner.  1  Chron.  12.  23^0.  There  is  the 
strongest  probability  that  Adonijah's  feast  was 
purely  political,  to  court  popularity  and  secure 
a  party  to  support  his  claim  to  the  crown. — B. 


in  al)uiulance,  and  hatli  called  all  the 
king's  sons,  and  the  captains  of  the  host, 
and  A-l>i'a-tiiar  the  priest;  and,  behold, 
they  eat  and  drink  l)efore  liim,  and  say, 
"  God  save  king  Ad-o-ni'jah. 

26  But  me,  even  me  thy  Bcrvant,  and 


\6.  16;  J  Kings  11.  11;  2  Chr 


Jamkmn.  Called  all  the  king's  sons— From 
the  number  of  David's  wives  and  concubines  we 
may  infer  a  larger  number  of  children  than  are 
named.  These,  with  their  several  establish- 
ments, formed  a  princely  party  in  the  state, 
whose  alliance  Adonijah  hoped  to  obtain  against 
Solomon.  Most  of  the  conspiracies  in  Oriental 
history  have  arisen  from  the  conflicting  interests 
in  the  harem  of  the  king.  Captains  of  the 
host — The  use  ol  the  plural  here  is  very  remark- 
able. It  seems  out  of  harmony  with  verses  7 
and  19.  Strictly  speaking,  too,  there  was  but 
one  "captain  of  the  host,"  viz.,  Joab.  2  Sam. 
8.  16 ;  20.  23.  Nathan  must  here  extend  the 
term  to  officers  of  a  rank  below  the  highest.  See 
1  Chron.  25.  I.— Canon  Eawlinson.  The  rea- 
sons for  Joab's  adherence  to  the  plot  are  not  diffi- 
cult to  ascertain.  Throughout  his  entire  history 
he  had  been  too  powerful  for  a  subject  to  be 
pleasing  to  his  king,  though  his  loyalty  was  un- 
questioned. He  had  interfered  in  the  govern- 
ment, was  thoroughly  unscrupulous,  and  repre- 
sented the  lower  and  worldly  element  of  the 
empire.  He  now  saw,  in  the  distance,  a  new 
king,  Solomon,  arising,  apart  from  liis  influence, 
belonging  to  the  party  of  Nathan  and  the  proph- 
ets, over  whom  he  could  exert  no  power,  and 
whose  peaceful  policy  would  be  contrary  to  his 
own  warlike  tastes,  and  give  him  no  opportunity 
for  control  in  the  state.  Because  Adonijah 
represented  the  worldly  element,  as  against  the 
spiritual,  Joab  instinctively  allied  himself  with 
him,  as  one  whom  he  could  dominate  if  he  aided 
in  his  attempt  to  secure  the  throne.  Abiathar 
— To  many  it  seemed  strange  that  this  priest, 
the  friend  of  David  in  his  wanderings,  should 
have  countenanced  such  conspiracy.  His  action 
probably  grew  out  of  jealousy  toward  Zadok,  his 
associate  in  office,  who  received  so  much  favor 
from  David.— Ten-?/.  They  eat  and  drink- 
Thus  also  imitating  Absalom,  who,  in  order  to 
cover  his  sin  with  the  cloak  of  religion,  and  to 
ingratiate  himself  with  those  whom  he  invited  to 
the  banquet,  began  his  rebellion  with  a  sacrificial 
feast.  2  Sam.  15.  12. —  Wordsworth.  God  save 
king  Adonijah — This  was  the  ordinary  ac- 
clamation by  which  the  Jews  accepted  a  new 
king.  See  1  Sam.  10.  24 ;  2  Sam.  16.  16 ;  2  Kings 
258 


1  Kings  1.  22-35. 


LESSON  I. 


Fourth  Quarter. 


Za'dok  the  priest,  and  Be-na'iali  the  son 
of  Je-hoi'a-da,  and  thy  servant  Sd'o- 
mon,  hath  he  not  called. 

27  Is  this  thing  done  by  my  lord  the 
king,  and  thou  hast  not  showed  it  unto 
thy  servant,  who  should  sit  on  the 
throne  of  my  lord  the  king  after  him  ? 

28  Then  king  Da'vid  answered  and 
said,    Call   me   Bath-she'ba.       And    she 


'Before  the  king. IJudg.  8.  19;  1  Sam.  35.  34;  S  Saiu.  4.  9 


11.  12.     Compare  below  verse  39. — Canon  liatc- 
linsoii. 

26,  27.  But  me,  even  me— Nathan,  it  was 
well  known,  might  be  counted  among  Solo- 
mon's stanch  friends.  He  had  given  the  infant 
prince  the  name  of  Jedediah,  "  darling  of  Jeho- 
vah." 2  Sam.  12.  25.  He  had  perhaps  been  in- 
trusted with  his  education.  And,  as  privy  to  all 
Pavid's  plans,  he  had  no  doubt  fully  approved 
the  order  of  succession  which  the  king  was 
known  to  intend. — Canon  RawUnson.  Zadok 
the  priest — There  were  now  two  high-priests, 
Abiathar,  who  had  long  been  attached  to  David, 
and  Zadok,  whom  Saul  had  anointed  in  the 
room  of  the  slain  Abimelech,  and  who  was  now 
at  Gibeon.  1  Chron.  16.  39.  It  would  have  been 
imprudent  for  David  to  depose  either  of  these 
and  therefore  he  wisely  kept  up  the  service  of 
the  tabernacle  at  Gibeon  to  atibrd  Zadok  the 
opportunity  of  exercising  his  office  without  in- 
terfering with  Abiathar.  —  M.  S.  Terry.  It  is 
extremely  probable  that  some  cause  of  jealousy 
or  discord  between  them  had  arisen,  and  hence 
each  lent  his  countenance  and  support  to  op- 
posite parties. — K.  Jamleson.  Benaiah — Dis- 
tinguished for  his  bravery,  (1  Sam.  23.  20,)  he 
had  been  appointed  captain  of  the  king's  body- 
guard, (2  Sam.  8.  18  ;.  20.  23;  1  Chron.  18.  17,) 
and  was  regarded  by  Joab  as  a  rival. — R.  Jam- 
ieson.  Th.y  servant  Solomon— All  the  rest 
of  the  king's  sons  had  been  invited,  but  Solo- 
mon had  been  omitted,  and  the  whole  affair 
showed  neither  forgetfulness  nor  neglect,  but 
premeditation  to  set  aside  the  young  prince  who 
had  been  already  indicated  as  the  successor  of 
David.  Hath,  he  not  called— Nathan's  words 
are  any  thing  else  than  the  expression  of 
wounded  vanity — they  simply  exhibit  Adoni- 
jah's  hostile  sentiment  toward  the  friend  of 
the  king,  and  also  the  fate  in  store  for  them 
should  Adonijah  become  sovereign.  — Bahr. 
Thou  hast  not  showed  —  Nathan  intimates 
that  as  the  king's  counselor  and  the  Lord's 
prophet,  he  had  some  right  to  receive  infor- 
mation if  a  change  in  the  succession  had  been 
254 


came  *  into  the  king's  presence,  and  stood 
before  the  king. 

29  And  the  king  sware,  and  said,  As 
'  the  Lord  liveth,  that  ^  hath  redeemed 
my  soul  out  of  all  distress, 

30  Even  as  I  sware  unto  thee  by  the 
Lord  God  of  Is'ra-el,  saying,  Assuredly 
Sol'o-mon  thy  son  shall  reign  after  me, 
and  he  shall  sit   upon  my  tlirone  in  my 


decided  upon.  The  throne  had  been  already 
promised  to  Solomon,  as  the  chosen  of  the 
Lord. 

The  ministers  of  God  and  the  preachers  of  his 
word  should  not  indeed  mingle  in  worldly  busi- 
ness and  political  affairs,  but  their  calling  always 
requires  them  to  testify  against  uproar  and  sedi- 
tion, for  he  who  resisteth  the  powers,  resisteth 
the  ordinance  of  God.  Rom.  13.  2.— Bahr. 

28.  Then  king  David  answered — The  con- 
duct of  David  when  he  learns  what  is  going  on 
corresponds  fully  with  the  Divine  will  and  with 
his  great  calling  as  the  founder  of  the  theocratic 
kingdom,  and  of  the  new  dynasty  which  is  to  sit 
forever  upon  the  throne  of  Israel.  He  does  not 
stagger  irresolutely  hither  and  thither,  like  a 
sick,  feeble  old  man  without  any  will  of  his 
own,  but,  as  if  he  were  still  the  strong  hero,  the 
undismayed,  determined,  energetic  man,  such 
as  in  his  best  years  he  had  so  often  shown  him- 
self amid  dangers  and  in  critical  situations,  he 
raises  himself  from  his  sick-bed,  swears  to  ob- 
serve his  word,  issues  his  orders,  and  puts  them 
into  immediate  execution. — £ahr.  Call  me 
Bathsheba  —  She  had  withdrawn  from  the 
king's  presence  at  the  entrance  of  Nathan,  andi 
as  we  see  from  ver.  32,  he  in  turn  retired  when 
she  M'as  re-admitted.  This  was  done  in  accord- 
ance with  the  rules  of  court  propriety,  and  also 
to  avoid  the  appearance  of  mutual  concert  be- 
tween them. — Terry. 

29,  30.  The  king  sware — "As  the  Lord 
liveth,"  was  the  commonest  form  of  oath  among 
the  Israelites.  That  hath  redeemed  my  soul 
— Many  had  been  David's  deliverances  from 
danger,  but  there,  as  he  re-affirms  this  oath 
before  that  woman  with  whom,  and  for  whose 
sake,  he  had  perpetrated  the  darkest  sins  of  his 
life,  we  should  understand  a  special  allusion  to 
the  bitter  soul-agonies  which  resulted  from 
those  crimes ;  for  it  was  at  the  time  of  his  re  - 
demption  and  deliverance  from  those  agonies 
that  Jehovah  had  foretold  to  him  the  birth  and 
destiny  of  Solomon.  2  Sam.  12. —  Terry.  As- 
suredly Solomon  my  son— "We  know  nothing 


Oct.  5,  1884. 


LESSON  I. 


1  Kixr.s  1. 


-35. 


stead  ;  eveu  so  will  I  certainly  do   this 
day. 

31  Then  Bath-she'ba  bowed  with  her 
face  to  the  earth,  and  did  reverence  to 
the  king,  and  said,  Let  ^niy  lord  king 
Da'vid  live  for  ever. 

32  And  king  Da'vid  said.  Call  me 
Za'dok  the  priest,  and  Na'than  the 
prophet,  and  Be-na'iah  the  son  of  Je- 
hoi'a-da.    And  they  came  before  the  king. 


S  Neh.  ».  S;  Dan.  ».  4. «  •.>  Sam.  20.  6. c  Which  bclonireth 

•}  Sain.  V.  4  ;  5.  3  ;  chap.  19.  !6  ;  «  Kind's  ».  3; 


more  of  the  circumstance  of  this  oath  tlian  is 
recorded  in  the  present  cliapter. — Canon  Raw- 
linson. 

31.  Bathsheba  bowed  with  her  face  to 
th.0  earth — A  lower  and  humbler  obeisance 
than  even  lier  previous  one.  Ver.  IG.  In  the 
Assyrian  sculptures  embassadors  are  represented 
■with  their  faces  actually  touching  tlie  earth  be- 
fore the  feet  of  the  monarch.  Let  king  David 
live  forever  —  This  form  of  compliment  lias 
always  prevailed  in  the  East.  See  Dan.  '2.  -l ;  3.  0  ; 
6.  10 ;  6.  21  ;  Neh.  2.  Z.— Canon  BaivliHson. 

32.  Call  me  Zadok  .  .  .  Nathan  .  .  . 
Benaiah — The  combination  of  the  higli-priest, 
tJie  prophet,  and  the  captain  of  the  body-j;uard 
would  show  the  people  that  the  proceedings 
had  the  king's  sanction.  The  order  of  tlie 
names  marks  the  position  of  the  pei-sons 
with  respect  to  the  matter  in  hand.  —  Canon 
Bawlinson. 

33.  The  servants  of  yovir  Lord.— The 
Cherethites  and  relclliites,  who  tV.rmed  the 
royal  body-guard.  (See  verse  38.)  It  is  probable 
that  these  were  not  Israelites,  but  foreijiiiers  of 
Philistian  or  other  races,  who  were  employed 
as  guards  to  the  palace ;  as  most  Oriental  rulei-s 
are  surrounded  by  mercenary  or  hired  soldiers, 
on  whose  fidelity  tliey  can  depend  better  than 
on  their  own  people.  Nearly  all  the  kings  of 
Europe  have  obtained  their  guards  from  among 
the  Swiss,  and  it  will  be  remembered  how 
bravely  the  Swiss  guard  of  Louis  XVI.,  of 
France,  defended  their  unfortunate  master. 
Solomon  ...  to  ride  upon  mine  own 
mule — Mules  and  horses  seem  to  have  been 
first  employed  by  the  Israelites  in  the  reign  of 
David.  Apparently  the  use  of  the  former  was 
at  first  confined  to  great  personages.  2  Sam. 
13.  29  :  18.  9.  The  rabbis  tell  us  that  it  was 
death  to  ride  on  the  king's  mule  without  his  per- 
mi3.»ion  ;  and  thus  it  would  be  the  more  evident 
to  all  that  the  proceedings  with  respect  to  Solo- 
mon had  David's  sanction.  It  was  probably 
with  this  object,  and  not  merely  to  do  Solomon 


33  The  king  also  said  unto  tliem, 
Take  ^  with  you  tiie  servants  of  your 
lord,  and  cause  Sol'o-mon  my  son  to  ride 
upon  '  mine  own  mule,  and  bring  bim 
down  *  to  Gi'lion. 

34  And  let  Za'dok  the  priest  and  Na'- 
than the  prophet  'anoint  him  there 
king  over  Is'ra-el:  and  'blow  ye  with 
the  trumpet,  and  say,  God  save  king 
Sol'o-mou. 


;.  Eith.  6.  8. »'i  Chroii.  31.  30. «  1  Sam.  10.  1 ;  1«.  3, 11 

i. ''.'Sain.  15.  10  J  2  King.  9.  13;  11.  14. 


honor,  (comjMirc  the  case  of  Mordecai,  Esth. 
G.  8,)  that  he  was  thus  mounted.— C'a?(07i  liaw- 
lin.son.  Gihon — A  leservoir  at  the  head  of 
the  valley  of  Ilinnom,  about  seven  hundred 
yards  north-west  of  the  Yalla  gate  of  Jerusalem. 
Its  length  from  east  to  west  is  aiiout  three  hun- 
dred feet;  its  breadth  about  two  hundred. — 
Terry.  Canon  Kawlinson  gives  it  a  location 
in  the  Tyropoeon  valley,  between  the  hill  of 
Moriali  and  the  one  now  known  as  Zion. 
Couder  regards  it  as  En-rogel,  in  tlie  Kedron, 
100  yards  from  the  stont  Zoheleth,  where  Adoni- 
jah's  friends  were  feasting,  but  that  seems 
scarcely  probable.  We  incline  to  Dr.  Terry's 
location  on  the  west  of  Jerusalem. 

34.  Zadok  .  .  .  and  Nathan— It  is  signi- 
ficant that  the  anointing  was  performed  by  the 
two  men  representing  the  priestly  and  prophetic 
orders,  thus  united  around  the  new  throne;  and 
that  Benaiah  as  the  commander  of  the  military 
forces,  though  himself  a  priest  by  birth,  had  no 
part  in  the  service.  Solomon  was  in  no  sense  to 
owe  his  crown  to  force  of  arms.  Anoint  him — 
Inauguration  into  each  of  the  tliree  otfices 
typical  of  the  Messiah,  or  Anointed  One,  was 
by  anointing  with  oil.  Divine  appointment 
)iad  in.stituted  the  rite  in  connection  with  the 
kingly  office.firstin  the  case  of  Saul,  (1  Sam.  9. 16; 
10. 1,)  and  then  in  that  of  David,  (1  Sam  IG.  1-12,) 
who  was  anointed  three  several  times.  1  Sam.  16. 
13  ;  2  Sam.  2.  4  ;  5.  3.  It  is  doubted  whether  the 
rite  continued  to  be  used  in  the  kingdoms  of  Is- 
rael and  Judah  in  ordinary  cases,  or  only  when 
the  succession  was  in  dispute  or  irregular. — 
Cunon  liawliiison.  The  rabbis  relate  the 
tradition  that  the  three  kings  of  all  Israel  and 
the  kings  of  Judah  were  anointed  from  the  flask 
of  oil  prepared  by  Moses  m  the  wilderness ;  and 
that  its  last  drops  were  exhausted  upon  the  head 
of  Josiah,  so  tliat  after  him  the  successive 
kin;.'s  were  not  anointed.  Blow  ye  with  the 
trumpet — Trumpets  had  been  used  by  Absa- 
lom when  he  made  himself  king.  2  Sam.  15.  10. 
They  are  again  mentioned  at  the  proclamation  of 
255 


1  Kings  1.  22-35. 


LESSON  T. 


Fourth  Quarter. 


35  Then  ye  shall  come  up  after  him, 
that  he  may  come  and  sit  upon  my 
throne ;    for   he    shall    be    king   in    my 


Jehu,  (2  Kings  9. 13,)  and  of  Joash.  2  Kings  11. 
14. — Canon  Baiolinson. 

35.  Come  up  after  him— To  the  palace  on 
Mount  Zion.  Sit  upon  my  throne— Solo- 
mon's reign  is  to  be  regarded  as  a  continuation 
of  the  reign  of  David,  his  fother.  David's  reign 
did  not  end  with  David's  life,  but  it  flowed  on 
in  the  life  of  Solomon,  his  son,  for  which  it  was 
a  preparation.  Thus  the  union  of  David  and 
Solomon,  as  forming  by  their  conjunction  a 
typical  representation  of  Chrii^t,  the  king  of  the 
spiritual  Zion,  as  a  conqueror  like  David,  and 
yet  as  the  prince  of  peace  like  Solomon,  is  made 
more  manifest.— Te/v?/.  I  have  appointed 
>n'Tn — David  made  the  appointment  as  the  rep- 
resentative of  God  over  the  nation.  Over  Is- 
rael and  over  Judah — This  expression  is  but 
one  of  many  indications  that,  through  all  the 
history,  the  bond  of  union  between  Judah  and 
the  other  tribes  was  but  slight ;  and  that  the 
Judahites,  on  the  one  hand,  and  the  Ephraimites, 
on  the  other,  represented  two  opposite  forces  in 
the  Confederation  of  Israel.  David  risked  his 
popularity  in  his  own  tribe  of  Judah  in  the  vain 
endeavor  to  unite  all  the  tribes,  and  under  Solo- 
mon's successor  the  two  diverse  elements  at 
once  fell  apart,  forever  to  remain  separated. 

Adonljah's  undertaking,  In  which  there  Is  so 
immlstakably  a  reference  to  Absalom's,  is  to  be 
understood  throughout  as  blameworthy.  He 
knew  that  the  decision  upon  the  succession  to  the 
throne  depended  upon  his  father,  and  that  he  had 
already  selected  Solomon.  He  knew  also  the 
tragical  end  of  Absalom's  attempt.  Nevertheless, 
he  would  not  be  warned  by  It,  but  set  himself  up 
in  the  way  of  self  over-estimation,  making  boast 
of  his  beautiful  figure.  King  wiU  he  be  at  any 
cost.  He  makes  his  preparations  without  his 
father's  consent,  takes  advantage  of  his  infirmity 
and  weakness,  and  secretly  enters  into  combina- 
tions with  the  most  influential  men  who  belonged, 
more  or  less,  to  the  class  of  malcontents.  He  al- 
lows himself  to  become  impatient  through  his  lust 
for  ruling,  and  to  rush  into  a  measure  in  every 
respect  premature.  Upon  the  first  Intelligence, 
nevertheless,  of  Solomon's  accession,  a  shameful 
panic  seizes  him.  All  courage  to  risk  the  least 
thing  for  his  cause  fails  him.  The  whole  crowd 
of  his  followers  scatter  like  dust,  and  he  himaelf, 


stead  :  and  I  have  appointed  him 
to  be  ruler  over  Is'ra-el  and  over 
Ju'dah. 


In  a  cowardly  way,  seeks  to  save  only  his  life.  He 
anxiously  flies  to  a  place  of  refuge,  clings  to  It, 
calls  himself  Solomon's  "servant,"  and  salutes 
him  as  king.  But,  scarcely  is  the  danger  past,  than 
he  breaks  his  pledged  word  to  behave  quietly,  and 
starts  anew  in  secret  machinations  to  reach  his 
goal.  He  flatters  the  mother  of  Solomon  with 
hypocritical  humility,  and  seeks  to  move  the 
heart  of  the  wife.  Rifrhtly  does  Ewald  say  of 
him  :  "  A  man  who,  according  to  all  the  known 
features  of  our  memorial  of  him,  has  much  that 
resembles  Absalom,  fln&  form,  airy,  and  ambitious 
of  power,  yet  inwardly  scarcely  fit  for  governing ; 
of  an  obdurate  mind,  and  yet  afraid  to  venture 
upon  open  battle.  That  he  was  no  proper  sover- 
eign for  such  a  kingdom  as  Israel  then  was, 
must  be  obvious  to  intelligent  men."— J3o?ir. 

Authorities  to  be  Consulted. 

Stanley's  Jewish  Church,  lecture  26.  Mil- 
man's  History  of  the  Jews,  vol.  i,  book  vii.  F. 
D.  Maurice's  Prophets  and  Kings,  sermon  v. 
Bishop  Hall's  Contemplations,  book  xvii,  cont. 
1.  Geikie's  Hours  with  the  Bible,  vol.  iii,  chap. 
13.  Kitto's  Daily  Bible  Illustrations,  29th  week. 

Practical  Thoughts. 

[the  kingdom  of  god.] 

1.  The  kingdom  of  God  on  the  earth  receives 
the  support  of  those  who,  like  the  prophet,  are 
in  fellowship  with  God  and  receive  his  word. 
Ver.  22-26. 

2.  The  kingdom  of  God  is  opposed  by  the 
baser  and  more  worldly  elements  of  society, 
those  having  carnal  interests  to  serve.     Ver.  25. 

3.  The  kingdom  of  God  is  under  the  direct 
care  of  the  Almighty,  and  the  subject  of  his 
gracious  promise.     Ver.  30. 

4.  The  kingdom  of  God  requires  for  its* estab- 
lishment and  supremacy  all  the  energy  of  man 
under  the  direction  of  the  Spirit.    Ver.  32. 

5.  The  kingdom  of  God  presents  the  two 
aspects  of  religion  in  harmony,  the  priest  and 
the  prophet  representing  the  external  and 
spiritual  elements  united.    Ver.  34. 

6.  The  kingdom  of  God  brings  sudden  con- 
fusion to  the  schemes  of  self-seeking  men. 

7.  The  kingdom  of  God  ushers  in  an  era  of 
peace  and  prosperity.    Ver.  35. 


Oct.  12,  1884. 


LESSON  II. 


1  CuRON.  22.  G-10. 


B.C.  1015.] 


LESSON  II. 

David's  Charge  to  Solomon. — 1  Chron.  22.  6-19. 


[Oct.  12. 


GOLDE.\  TEXT.— Arise,  therefore,  and  be  doing,  and  the  Lord  be  with  thee.— 1  Cnnox.  22.  10. 

Time— B.C.  1015. 

Co.N'.NEcri.Nfi  Li.NK— David's  preparations  for  builillng  the  temple.  1  Chron.  22. 1-.5. 

Lntroductio.n-.— T/ic  Boiik^  of  the  Chn>iiivl€.i.—T\w.  thirteeQth  and  fourteenth  books  of  the  Old  Testa- 
ment, which,  auiouK  the  ancient  Jews,  formed  only  one  book,  are  called  the  First  and  Second  Book  of 
Onouicks,  and  are  In  some  sense  supplemental  to  the  two  books  of  Kings  which  precede  them,  with 
tills  diderence,  that  the  Chronicles  are  written  from  tlie  sacerdotal  point  of  view,  and  present  chiefly  the 
fortunes  of  Jewish  worship ;  while  the  Kings  are  written  from  the  prophetic  view  of  the  history  of  the 
theocracy.  They  appear  to  have  been  compiled  from  the  national  diaries  or  journals,  and  the  constant 
Jewish  tradition,  wliicli  internal  evidence  supports,  is  that  they  were  written  by  Exrd.—Schaff.  This 
portion  of  the  Old  Testament  may  be  considered  as  an  epitome  of  all  the  sacred  history,  but  more  espe- 
cially of  that  from  tlie  orisin  of  the  Jewish  nation  to  their  return  from  the  first  captivity,  embracing  a 
period  of  nearly  3,500  years.  The  first  book  traces  the  rise  and  propagation  of  the  children  of  Israel 
from  Adam,  together  with  a  circumstantial  account  of  the  reign  and  transactions  of  David ;  the  second 
continues  the  narrative,  and  relates  the  progress  and  dissolution  of  the  kingdom  of  Judea  (apart  from 
Israel)  to  the  year  of  the  return  of  the  peoi)ie  from  Babylon.— St/iaiT.  David's  PrepnmtiiDi.  for  the 
remp^c— With  this  chapter  commences  the  second  section  of  the  history  of  David's  kingship,  viz.,  the 
account  of  the  preparations,  dispositions,  and  arrangements  which  he  made  in  the  last  years  of  his  reign 
for  the  establishment  of  his  kingdom,  in  the  future,  under  his  successors.  All  these  preparations  and 
disposiiions  had  reference  to  the  firm  establishment  of  the  public  worship  of  the  Lord,  in  which 
Israel,  as  the  people  and  congregation  of  Jehovah,  miglit  show  its  faithfulness  to  the  covenant,  so 
as  to  become  partakers  of  the  divine  protection  and  the  blessing  which  was  promised.  To  build  the 
Temple— this  desire  the  Lord  had  not  indeed  granted  the  fulfillment  of  to  David,  but  he  had  given 
him  the  promise  that  his  son  should  carry  out  that  work.  The  gray-haired  king  accordingly  made  prep- 
arations, after  the  site  of  the  house  of  God  which  should  be  built  had  been  pointed  out  to  hiui,  such  as 
would  facilitate  the  execution  of  the  work  by  his  successor.  Of  these  preparations  our  chapter  tieats, 
and  in  it  we  have  an  account  how  David  provided  the  necessary  labor  and  materials  for  the  building  of 
the  Temple,  (verses  2-5,)  committed  the  e.xecution  of  the  work,  in  a  solemn  way,  to  his  son  Solomon, 
(verses  t>-lt5,)  and  called  upon  the  chiefs  of  the  people  to  give  him  their  support  in  the  work.  (Verses 
11-19.)— KeU. 


6  Then  he  called  for  Sol'o-mon  bis  son, 
and  charged  him  to  build  an  house  for 
the  Lord  God  of  Is'ra-el. 

7  And  Da'vid  said  to  Sol'o-mon,  My 
son,   as  for  me,  'it  was  in  my  mind  to 


1  a  Sam.  1.2;!  Kings  8.  11 ;  cliap.  17.  1  ;  iS.  2  ;  Acts  7.  46. 


6.  Then — This  was  in  the  old  age  of  David, 
after  Solomon's  coronation.  Called  for  Solo- 
mon— Solomon  was  one  of  David's  youngest 
eons,  the  child  of  Batlisheba,  born  after  David's 
forgiveness.  Charged  him — David's  charge  to 
Solomon,  here  recortled,  belongs  to  the  same 
period  as  that  of  1  Kings  2.  1-10.  One  passage 
supplements  tlie  other,  and  the  contrast  between 
them  is  very  noticeable.  Tlio  writer  of  Kings 
was  concerned  more  particularly  with  the  polit- 
ical history  of  David,  and  records  the  aged  king's 
counsel  to  his  son  in  reference  to  dangerous  po- 
litical enemies;  the  chronicler  omits  all  that, 
and  records  only  the  charge  of  David  respecting 
the  building  of  the  temple. —  Terry. 

7,  8.  It  was  in  my  mind  —  See  notes  on 
17 


i)uild  an  house  ^  unto  the  name  of  the 
Lord  my  God : 

8  But  the  vpord  of  the  Lord  came  unto 
me,  saying,  =  Thou  hast  shed  blood  abun- 
dantly, and  hast  made  great  wars:  thou 


-s  1  Kings  5.  3  J  chap.  28.  3. 


Lesson  III,  Third  Quarter.  But  the  word 
of  the  Lord  came  to  me — The  reference  here 
is  clearly  not  to  the  message  of  Nathan,  (chap. 
17.  4^15,)  which  assigns  no  ground  for  the  pro- 
hibition laid  on  David,  but  to  some  other  occa- 
sion on  which  God  had  intimated  to  him,  not  only 
his  will,  but  the  reason  for  it. —  Canon  Rawlin- 
non.  Hast  made  great  wars— The  wars  of 
David  were  not  carried  on  against  God's  will. 
In  many  cases  they  were  expressly  orderd  by 
Jehovah,and  often  called  the  "Wars  of  the  Lord." 
In  order  to  the  establishment  of  Israel  in  Canaan, 
wars  and  bloodshed  were  unavoidable.  Never- 
theless, the  bloodshed  and  barbarity  of  war  were 
not  in  harmony  with  the  profound  symbolism 
of  peace,  sabbatic  quiet,  and  thoughtful  re- 
257 


1  Chron.  22.  6-l( 


LESSON    II. 


Fourth  Quarter. 


shalt  not  build  an  house  unto  ray  name, 
because  thou  hast  shed  much  blood  up- 
on the  earth  in  my  sight. 

9  Behold,  ^  a  son  shall  be  born  to  thee, 
who  shall  be  a  man  of  rest;  and  I  will 
give  him  ^rest  from  all  his  enemies 
round  about:  for  his  name  shall  be  "  Sol'- 
o-mon,  and  I  will  give  peace  and  quiet- 
ness unto  Is'ra-el  in  his  days. 

10  He  •=  shall  build  an  house  for  my 
name;  and  '  he  shall  be  my  son,   and  I 


I  Chap. 


ipill  be  his  father;  and  I  will  establish 
the  throne  of  his  kingdom  over  Is'ra-el 
for  ever. 

11  Now,  my  son,  the  *  Lord  be  with 
thee;  and  prosper  thou,  and  build  the 
house  of  the  Lord  thy  God,  as  lie  hath 
said  of  thee. 

12  Only  the  Lord  *  give  thee  wisdom 
and  understanding,  and  give  thee  charge 
concerning  Is'ra-el,-  that  thou  mayest 
keep  the  law  of  the  Lord  thy  God. 


pose,  which  were  to  be  embodied  in  the  house 
of  Jehovah.— Terri/.  In  my  sigM— Which  I 
have  taken  particular  notice  of.  And  this  ex- 
pression may  possibly  be  added  in  reference  to 
Uriah  and  the  rest  of  the  Israelites,  who  were 
slain  at  the  siege  of  Eabbah  by  David's  con- 
trivance ;  which  peradventure  David  had  in  his 
eye,  (Psa.  51.  4,)  where  David,  confessing  this 
sin,  useth  this  very  expression,  /  have  done 
this  evil  in  thy  sufht. — Pool. 

9.  A  son  shall  be  bom  to  thee — Rather 
"  a  son  is  horn  to  tliee."  The  prophecy  was  de- 
livered to  David  after  Solomon's. birth,  not  be- 
fore.—  Canon  Raiolinson.  Who  shall  be  a 
man  of  rest — Not  a  man  who  makes  rest,  (.Jer. 
51.  59,)  but,  as  tlie  sequel  shows,  a  man  who 
enjoys  rest,  who  has  the  blessings  of  peace,  and 
therefore  rightly  bears  his  name. — Zoclcler.  His 
name  shall  be  Solomon — The  Hebrew  form 
of  the  name  is  Shelotnah,  peaceable.  Compare 
Shelomith.  1  Chroii.  3.  19.  This  name  was, 
doubtless,  given  to  him  at  his  circumcision. 
Compare  Luke  1.  59;  2.  20.  —  Bishop  Hcr- 
vey.  I  will  give  peace — Solomon  inherited 
fi-om  David  the  peaceful  possession  of  all  the 
lands  from  the  border  of  Egypt  to  the  Euphrates, 
which  David  had  conquered,  including  the  prov- 
inces of  Edom,  Moab,  and  Syria,  besides  the  free 
control  of  the  portion  of  Israel  occupied  by  the 
Philistines  and  the  Canaanites.  We  read  of  no 
wars  during  the  forty  years  of  Solomon's  reign. 

10.  He  shall  be  my  son— For  David's  sake 
Solomon  should  be  received  into  a  peculiar  rela- 
tionship of  guardianship  and  care.  It  does  not 
mean  that  his  personal  adoption  as  a  child  of 
God  was  secured  by  the  covenant  with  David, 
irrespective  of  Solomon's  own  character.  As 
king  of  Israel  he  was  under  God's  care,  but  as 
a  subject  of  redemption  he  stood  or  fell  by  his 
own  choice.  I  will  be  his  father — Wiiile  the 
prayers  of  parents  cannot  secure  the  certain 
salvation  of  their  children,  the  care  of  parents 


can  give  them  the  privileges  of  God's  cove- 
nant. I  w^ill  establish  the  throne  of 
his  kingdom  —  This  is  not  meant  of  Solo- 
mon, for  his  kingdom  was  not  forever. 
And  though  the  phrase  forever  is  sometimes 
used  of  the  time  of  a  man's  life,  yet  it  cannot  be 
so  understood  here,  because  the  mercy  here 
promised  to  David's  son  is  of  another  nature, 
and  of  far  longer  continuance,  than  that  which 
was  given  to  Saul,  (verse  15,)  who  yet  enjoyed 
the  kingdom  as  long  as  he  lived.  But  it  is  to  be 
understood  of  David's  posterity  in  general,  but 
with  special  respect  to  Christ,  in  whose  person 
the  kingdom  was  to  be  lodged  forever.  Isa.  9.  7  \ 
Dan.  2.  44;  Luke  1.  32,  Z2,.--Pool. 

11,  12.  The  Lord  be  with  thee— True 
prosperity  can  only  be  possessed  by  those  who  en- 
joy the  presence  of  the  Lord.  Prosper  thou — 
Go  on  prosperously  in  carrying  on  this  work  ;  or, 
the  Lord  give  thee  that  rest  and  prosperity 
which  i.s  necessary  for  it. — Pool.  Wisdom  and 
understanding — Wisdom  is  the  knowledge  of 
truth  and  righteousness,  and  understanding  is 
the  pi-aetical  tact  or  discretion  in  the  conduct  of 
afiairs,  such  as  was  needed  in  the  vast  responsi- 
bilities laid  upon  the  young  king.  Give  thee 
charge  concerning  Israel — That  is,  give  thee 
instructions  or  directions  rightly  to  manage  and 
rule  his  people  Israel.  Or,  and  set  thee  over  Is- 
rael, as  the  Syriac  renders  it,  which  the  Arabic 
follows,  or,  when  (as  the  Hebrew  vau  is  often 
used)  lie  shall  set  thee  over  Israel,  that  is,  when 
thou  shalt  be  king ;  for  then  Solomon  would 
need  this  wisdom,  for  which  therefore  he  pray- 
eth.  1  Kings  3.  9. — Pool.  That  thou  mayest 
keep — The  true  secret  of  prosperity  in  any  enter- 
prise, great  or  small,  lies  in  obedience  to  the 
divine  commands.  This  lesson  we  may  learn, 
not  on  ly  from  the  history  of  Joshua,  but  from 
that  of  Joseph  ;  from  tliat  of  Moses  ;  from  that 
of  Saul ;  from  that  of  Uzziah ;  and  from  that  of 
Hezekiah ;  nay,  it  is  the  great  lesson  which  runs 


Oct.  12,  1884. 


LESSON   II. 


1  Chro.v.  22.  6-19. 


13  Then  '"sluxlt  tliou  prosper,  if  thou 
takest  heed  to  fulfil  the  statutes  and 
judf^ments  whicli  the  Lord  charged 
Mo'ses  with  concerning  Is'ra-el:  "be 
strong,  and  of  good  courage;  dread  not, 
nor  be  dismayed. 

14  Now,  l)eh()id,  iin  my  trouble  I 
have  prepared  lor  tiie  house  of  the  Loud 
an  hundred  thousand  talents  of  gold,  and 


10  Joih.  I.  7  ;  chap.  «8.  7  ;  Im.  3. 10. »  Dcut.  31.  7  ;  chap.  88. 


through  tlio  pages  of  inspirution,  and  which  is 
enforced  by  universal  observation  and  expe- 
rience.—  T.  Smith.  The  law  of  the  Lord- 
There  wiLS  n  written  law  :it  tiiat  time,  compre- 
hending tho  essential  parts  of  the  Books  of 
Exodus,  Leviticus,  Nuinliers,  and  Deuteronomy^ 
though,  probably,  its  tinal  revision  had  not  yet 
been  made.  But  "  the  law  "  included  not  only 
these  documents,  but  the  general  cuiTent  of  in- 
spired teaching  as  delivered  through  tho  proph- 
ets, a-s  representatives  of  Jehovah. 

13.  Then  shalt  thou  prosper — The  orig- 
inal word  rendered  "prosper"  may  mean  to 
act  wisely,  and  inasmuch  as  wisdom  brings 
prosperity,  it  also  means  to  prosper.  Many 
scholars  understand  •  it  here  in  the  first 
sense,  "  to  act  wisely."  The  strongest  temptation 
to  deviate  from  the  commands  of  God  is  pre- 
sented by  pleas  of  expediency  and  policy.  God 
would  teach  that  tlicse  pleas  are  always  foolish, 
and  that  not  only  duty,  but  also  wisdom,  is 
always  manifested  in  a  strict  obedience  to  the 
divine  law. — F.  Johnson.  Be  strong  and  of 
a  good  courage— Better,  Be  strong  and  jinn. 
Miehaelis  remarks  that  the  verb  "  to  be  strong  " 
denotes  strength  of  hand  and  arm  to  lay  hold  of 
and  retain  any  thing  within  one's  gnisp;  while 
"  to  be  firm "  denotes  rather  firmness  in  the 
knees,  and  ability  to  maintain  one's  position 
against  the  attack  of  foes. — I).  Steele. 

14.  In  my  trouble  I  have  prepared  for 
the  house — Margin,  in  my  poverty.  So  also 
Septuagint  and  Vulgate.  Bertheau  and  Keil, 
',/  my  painful  labor  ;  that  is,  by  great  toil  and 
■  I'ort  on  my  part.  The  word  thus  variously 
rendered  generally  means  affliction,  distress; 
■and  such  is,  probably,  tho  sense  in  which  it 
should  here  be  taken.  David  means  to  say  that 
under  vuried  circum-stances  of  trouble,  warfare, 
and  distress,  he  had  accumulated  the  treasures 
he  here  eamner&ics.—  Ten-i/.  Tlie  quantities  of 
silver  and  gold  wliich  David  had  collected  for 
the  building  of  the  temple  had  not  been  saved  out 
of  his  yearly  income,  but  had  been  in  great  part 


a  thousand  thousand  talents  of  silver;  and 
of  brass  and  iron  without  weight;  for  it 
is  in  abundance :  timber  also  and  stone 
have  I  prepared ;  and  thou  maycst  add 
thereto. 

15  Moreover  there  are  workmen  with 
thee  in  abunchmee,  hewers  and  'workers 
of  stone  and  timber,  and  ail  manner  of 
cunning  men  for  every  manner  of  work. 


i  Or,  In  my  poverty.- 


i  and  carpenters. 


captured  as  booty  in  war,  and  laid  up  out  of  tho 
tribute  of  the  subject  peoples.— 7i'<27.  A  hun- 
dred thousand  talents  of  gold  —  About 
?5,(;'J0,0uo,0<)U.  A  thousand  thousand  tal- 
ents of  silver— About  $1,000,000,000.  These 
numbers  are  incredibly  large,  and  unless  the 
value  of  the  talent  in  question  was  vastly 
less  than  that  at  which  the  Hebrew  talent  is 
commonly  estimated,  the  statement  of  the  text  is 
probably  extravagant.— TV/vy.  The  statements 
are  not  founded  upon  any  exact  calculation  or 
weighing,  but,  as  the  round  numbers  show,  only 
upon  a  general  valuation  of  those  masses  of  the 
precious  metals,  which  we  must  not  think  of  as 
bars  of  silver  and  gold,  or  as  coined  money  ;  for 
they  were  in  great  part  vessels  of  gold  and  sil- 
ver, partly  booty  captured  in  war,  partly  tribute 
derived  from  the  subject  peoples. — Keil.  Tim- 
ber and  stone — Beams  of  timber  also,  and  stones 
—that  is,  stones  hewed  and  squared — David  had 
prepared  ;  and  to  this  store  Solomon  was  to  add. 
That  he  did  so  is  warranted  in  2  Chron.,  chap. 
i.—JCeU. 

Cyrus  obtained  by  the  conquest  of  Asia  a  booty 

of  34,000  pounds  of  gold,  besides  that  which  was 

wrought  into  vessels  and  ornaments,  and  500,000 

talents  of  silver ;  and  in  this  statement,  as  Movers 

rightly  remarks,  it  does  not  seem  probable  that 

there  is  any  exaggeration.    In  Susa,  Alexander 

plundered  the  royal  treasury  of  40,000,  according 

to  other  accounts  50,000,  talents,  or,  as  it  is  more 

accurately  stated,  40,000  talents  of  uncoined  gold 

and   silver,  and  9,000  talents  in  coined  darics. 

These  he  caused   to   be    brought   to  Ecbatana, 

where  he  accumulated  in  all  180,000  talents.    In 

Persepolis  he  captured  a  booty  of  120,000  talents, 

and  in  Pasargada  0,000  talents.— iicjj. 

15.  There  are    -workmen— Some  of  these 

were,   perhaps,   laliorers    from    the    conquered 

Canaanites  and  other  subjugated  people,  as  it 

was  customary  to  enslave  captives  taken  in  war. 

Others    were   skilled    artisans    from    Phenicia, 

wliich  furnished   the  architect  for  the  temple. 

No  number — The  amount  of  metal  prepared 

was  too  vast  for  enumeration. 

259 


1  Chron.  22.  6-10. 


LESSON  II. 


Fourth  Quarter. 


16  Of  the  gold,  the  silver,  and  the 
brass,  and  the  irou,  there  is  no  number. 
Arise  therefore,  and  be  doing,  and  the 
Lord  be  with  thee. 

17  Da'vid  also  commanded  all  the 
princes  of  Is'ra-el  to  help  Sol'o-mon  liis 
son,  saying, 

18  Is  not  the  Lord  your  God  with 
you  ?  and  '^  hath  he  not  given  you  rest  on 
every  side?  for  he  hath  given  tlie-inhab- 

•  a  Deut.  12. 10  ;  Josh.  22.  4  ;  2  Sam.  7.  1 ;  chap.  23.  25. 


17,  18.  ITie  princes  of  Israel— The  heads 
of  the  several  tribes,  by  hereditary  position,  and 
the  nobles  of  the  court  established  by  David. 
We  notice  that  the  court  of  David  was  much 
more  stately  and  magnificent  than  that  of  Saul. 
Given  you  rest — This  safety,  which  the  Lord 
had  granted  tliein,  hinds  them  in  duty  to  seek 
him  with  all  their  heart,  and  to  build  the 
sanctuary,  that  the  ark  and  the  sacred  vessels 
may  be  brought  into  \t.—KeU.  The  inhab- 
itants of  the  land — The  subdued  land  is  Ca- 
naan ;  the  inhabitants  of  the  land  are,  however, 
not  the  Israelites,  over  whom  the  Lord  had  set 
David  as  king,  for  the  words  cannot  apply  to 
them,  ((?/.  14.  10/. ;  Josh.  2.  24;')  it  is  the  Ca- 
naanites  still  left  in  the  land  in  the  time  of  David, 
and  other  enemies,  who,  like  the  Philistines, 
possessed  parts  of  the  land,  and  had  been  sub- 
dued by  David. — Keil. 

19.  The  sanctuary — The  holy  house ;  made 
holy  by  the  presence  of  the  Lord.  The  ark — 
See  note.  Third  Quarter,  Lesson  II,  verse  2. 
The  holy  vessels  of  God — That  is,  the  pot  of 
manna,  the  golden  candlestick,  the  snuffers  and 
snuff-dishes,  the  censers,  etc.,  which  belonged 
to  the  old  worship  of  the  tabernacle.  —  Canon 
Bawlinson 

A  question  which  would  readily  occur  is,  Wheth- 
er such  enormous  sums  were  actually  necessary 
for  the  temple?  But  the  materials  necessary  to 
enable  us  to  arrive  at  even  a  proximate  estimate 
of  this  buildlnfr  are  entirely  wanting.  The  build- 
ing of  a  stone  temple,  from  60  to  70  yards  long,  20 
yards  broad,  and  30  yards  high,  would  certainly 
not  have  cost  so  much,  notwithstanding  that,  as  we 
read  in  2  Chron.  3.  8  f.,  650  talents  of  gold  were 
required  to  gild  the  inner  walls  of  the  holy  place, 
and,  at  the  same  rate,  2,000  talents  must  have 
been  required  to  gild  the  inside  of  the  sanctuary, 
which  was  three  times  as  large;  and  notwith- 
standing the  great  number  of  massive  gold  ves- 
sels, 6.  y.,  the  ten  golden  candlesticks,  for  which 
alone,  even  if  they  were  no  larger  and  heavier 
than  the  candlesticks  in  the  tabernacle,  ten  tal- 
ents of  gold  must  have  been  required.    But  there 


itants  of  the  land  into  mine  hand  ;  and 
the  land  is  subdued  before  the  Lord,  and 
before  his  people. 

19  Now  '^  set  your  heart  and  your  soul 
to  seek  tlie  Lord  your  God :  arise  there- 
fore, and  build  ye  the  sanctuary  of  the 
Lord  God,  'Ho  bring  the  ark  of  the 
covenant  of  the  Lord,  and  the  holy  ves- 
sels of  God,  into  the  house  that  is  to  be 
built  to  the  name  of  the  Lord. 


1 1  Kings  8.  6 ;  2  Chron.  5.  7  ;  6.  1 


belonged  to  the  temple  many  subordinate  build- 
ings, which  are  not  further  described,  as  also  the 
colossal  foundation  structures  and  the  wall  in- 
closing the  temple  area,  the  building  of  which 
must  have  swallowed  up  millions,  since  Solomon 
sent  70.000  porters  and  80,000  stone-hewers  to 
Lebanon  to  procure  the  necessary  materials. 
Finally,  we  must  have  regard  to  the  statement,  in 
1  Kings  7.  51,  and  2  Chron.  5.  1,  that  Solomon, 
after  the  building  was  Ilnished,  deposited  the 
consecrated  silver  and  gold  collected  by  his  fa- 
ther David  among  the  temple  treasures.  Whence 
we  learn  that  the  treasures  collected  by  David 
were  not  intended  merely  for  the  building  of  the 
House  of  GoA.—KcU. 

Authorities  to  be  Consulted. 
Stanley's  Jewisli  Chui'ch,  lecture  27.  Geikie's 
Hours  with  the  Bible,  vol.  iii,  chap.  16.  Mil- 
man's  History  of  the  Jews,  vol.  i,  book  7. 
Freeman's  Bible  Manners  and  Customs,  No. 
295.  Foster's  Cyclopedia  of  Illustrations,  [num- 
bers marked  with  a  star  refer  to  poetical  quota- 
tions,] vers.  7-11 :  *4046 ;  13 :  7579  ;  19  :  *291. 

Practical  Thoughts. 

[the  needs  of  god's  house.] 

1.  The  building  of  God's  spiritual  house,  as 
well  of  his  material  temple,  requires  a  heart  full 
of  interest  and  forethought  for  God's  cause. 
Vers.  6,  7. 

2.  The  building  of  God's  house  must  be  pre-' 
ceded  by  a  period  of  labor  and  strife  which  un- 
fits the  worker  for  the  requirements  of  peaceful 
service.  Ver.  8. 

3.  The  building  of  God's  house  requires  a  sea- 
son of  quiet  and  peace,  freed  from  worldly  en- 
tanglements. Ver.  9. 

4.  The  builder  of  God's  house  should  be  one 
in  covenant  fellowship  with  the  Lord,  and 
adopted  as  God's  own.  Ver.  10. 

5.  The  building  of  God's  house  requires  wis- 
dom, and  breadth  of  views,  and  skill  in  public 
affairs.  Ver.  12. 

6.  The   building  of  God's  house  requires  a 


Oct.  12,  1884. 


LESSON  II. 


2  Chron.  22.  C-19. 


heart  of  obedieucu  to  God,  uiid  tidelity  to  hia 
cause.  Ver.  13. 

1.  The  building  of  (iod's  )iousc  requires  the 
consecration  of  propcrt}-,  and  its  surrender  to 
the  cause  of  God.  Ver.  14. 

Sermon  Outline. 

BY  RKV.  J.  S.  CH.\.DW1CK,  D.D. 
I.   Consider  I  he  HiiMiiiie  object  here  contem- 
plated—building tlie  huiiMe  urUie  Lord. 

1.  It  was  to  be  erected  accordiim  to  divitte  com- 
mand. It  was  not  of  human  devising.  It  was  to 
be  constructed  upon  a  divine  plan-built  according 
to  the  wisdom  and  skill  of  God.  So  bellevei-s  in  the 
Lord  Jesus  Christ  are  to  be  bulldcd  together  Into  a 
glorious,  spiritual  temple,  according  to  the  divine 
command. 

2.  /(  wax  to  he  c/)nstnicted  of  the  costliest  ma- 
terials. Herein  we  may  see  sliadowed  forth : 
the  preclousnes-s  of  believers— intellectual,  think- 
ing, Immortal  spirits— the  true  and  only  materials 
of  which  our  Lord's  spiritual  Church  is  composed- 
They  are  blood-bought,  prized  of  God,  and  assured 
of  eternal  blessedness.  To  estimate  their  worth  is 
beyond  an  angel's  power. 

3.  It  leas  to  be  erected  for  the  giandest  design 
couceivalilc. 

(1)  I7ie  manifestation  of  Jchovah'x  glorij.  He 
filled  the  temple  with  the  cloud  of  his  presence,  the 
symbol  of  his  glory.  Here  (iod's  revelation  of  him- 
self to  his  people  was  sensible  and  general,  but,  in 
the  Christian  Church,  it  is  spiritual  and  particular. 
Conspicuous  as  was  the  divine  glory  in  the  ancient 
temple,  the  glory  of  the  Christian  Church  is  greater, 
because  in  the  latter  there  is  manifestation  of  the 
Incarnate  Deity. 

(2)  Tlie  temple  sennce  was  designed  to  instruct 
and  btcss  Israel.  It  was  the  meeting-place  be- 
tween Jehovah  and  his  chosen  people.  Here  they 
were  to  be  e.xalted  to  the  enjoyment  of  the  highest 
and  holiest  exercises.  The  temple  worship,  how- 
ever, was  exclusive;  now  every  church  dedicated 
to  the  service  of  Almighty  God  is  the  place  where, 
In  a  special  sense,  he  is  pleased  to  meet  his  people. 
The  world-wide  diffusiveness  of  the  Christian  re- 
ligion contrasts  favorably  and  beautifully  with  the 
ancient,  but  restricted,  faith. 


II.  ('unHider  (lie  nature  of  the  obll($ationa  Im- 
posed in  David'M  cliar^^e. 

1.  Solomon  was  c/ioxen  of  Ood  to  lead  in  th« 
construction  of  the  temple.  The  pressure  of  re- 
sponsibility was  upon  him.  God  selects  individuals 
still  to  do  special  work  for  him  in  his  Church. 

2.  He  was  enjoined  to  heed  the  revealed  uHll  of 
God,  in  all  things.  Prosperity  was  conditioned 
upon  this.  We  should  be  solicitous  to  please  the 
Almighty  One.  Nothing  .should  dissuade  us  from 
entering  upon  Christian  work,  or  hinder  us  from 
prosecuting  it. 

3.  He  was  expected  to  be  of  a  c(mrageom  spirit. 
DlQlcultles  and  discouragements  may  arise;  you 
may  encounter  opposition ;  but.  fear  not,  God  helps. 

4.  The  people  were  entreated  to  strengthen  his 
hands  h]i  their  imited,  loving  service.  So,  in  the 
Church  to-day,  all  must  render  help  by  establishing 
Christ's  kingdom.    Each  has  his  work  to  do. 

III.  We  Hhould  be  impresHcd  by  David's  charge 
v\illi  the  spirit  in  which  God's  work  shuuid  be 
prosecuted. 

1.  Remembering  past  mercies  and  bUssings. 
God  had  given  many  enemies  into  David's  hands. 
The  people  now  had  rest.  Solomon  should  remem- 
ber what  God  had  done.  We  have  had  spiritual 
victories  and  divine  favors.  In  memory  of  the  past 
be  stimulated  to  greater  achievements. 

2.  In  the  spirit  of  earnest  consecration.  "  Set 
your  heart  and  soul  to  seek  the  Lord." 

3.  With  joy  and  gladness,  hccatise  of  the  Divine 
Presence.    "  And  the  Lord  be  with  thee." 

4.  In  hope,  bccaiise  of  the  good  that  shall  come 
to  otheis.  Think  of  the  salvation  that  shall  go  forth 
from  Zion,  and  of  the  multitudes  yet  to  be  blessed 
through  your  efforts. 

DEDUCTIONS : 

1.  Act  promptly  upon  the  counsels  of  godly  par- 
ents. 

2.  The  plans  and  purposes  of  good  men  are  some- 
times checked  by  providential  Interference. 

3.  Consider  the  great  honor  put  upon  man,  in  be- 
ing called  into  the  service  of  the  living  God. 

4.  All  should  be  engaged  in  building  for  God  a 
spiritual  temple,  and,  l)y  the  worship  of  earth,  pre- 
pare for  that  world  wherein  is  no  temple. 


B.C.  1015.] 


LESSON  III. 

Solomon's  Choice. — 1  Kings  3.  5-15. 


[Oct.  19. 


GOLDE\  TEXT.— Wisdom  is  the  principal  thinj:,  therefore  get  wisdom.— Prov.  4.  7. 
TlME.-B.  C.  1015. 

PLACE.— Glbeon,  In  the  tribe  of  Benjamin. 
Connecting  Link.— Solomon  sacrifldng  at  Glbeon.  1  Kings  3.  4. 

iNTRODrcTioN.— It  was  a  period  of  transition,  for  though  David's  new  tabernacle  stood  In  Jerusalem, 
the  people  still  "sacriflced  in  high  places,"  "  because  there  was  as  yet  no  house  built  to  the  name  of 


1  Kings  3.  5-15. 


LESSON  III. 


Fourth  Quarter, 


Jehovah."  The  law  had  commanded  that  sacriflces  should  be  offered  only  at  the  door  of  the  tabernacle, 
and  the  tribes  had  been  required  to  destroy  "  the  places  on  the  high  mountains  "  consecrated  to  idola- 
try, but  both  injunctions  had  long  been  disregarded,  from  necessity  or  the  force  of  ancient  custom. 
Gideon  and  Manoah  had  both  built  altars  on  such  spots ;  Samuel  had  repeatedly  done  so,  and  David  had 
sacrificed  on  the  threshing-floor  of  Oman  at  the  top  of  Mount  Moriah.  The  instinctive  feeling  that  hill- 
tops are  most  suitable  for  worship,  as  nearer  heaven,  and  raised  above  the  din  and  disturbance  of  the 
world,  yielded,  indeed,  only  slowly  before  the  heathen  abuses  to  which  they  had  been  devoted.  It  was, 
therefore,  in  accordance  with  ancient  practice  that  Solomon  betook  himself  to  the  lofty  summit,  now 
known  by  the  name  of  El-Jib,  the  modern  form  of  Gibeon,  about  six  miles  north  of  Jerusalem  which, 
•With  the  whole  country  far  and  near,  is  seen  from  its  top,  spread  out  in  a  wide  panorama.  Hither,  or  to 
the  twin  hill  immediately  south,  but  so  close  to  the  ancient  town  of  Gibeon  as  to  be  all  but  a  part  of 
It,  Solomon  determined  to  make  a  solemn  progress.  The  ancient  tabernacle,  a  sacred  memorial  of  Sinai 
and  the  wilderness,  stood,  as  a  venerated  relic,  on  its  height,  behind  the  great  brazen  altar,  made  by 
Bezaleel  under  the  shadow  of  the  Holy  Mount  more  than  five  hundred  years  before.  A  staff  of  priests 
had  been  appointed  by  David  to  offer  the  daily  sacriflces  and  fulflll  the  other  requirements  of  the  law. 
Zadok,  the  high-priest,  was  at  their  head,  assisted  by  the  famous  magicians,  Herman  and  Jeduthun. 
True  to  his  passion  for  magniflcence,  afterward  so  fatally  developed,  the  young  king  set  forth  from  Je- 
rusalem in  high  state,  accompanied  by  the  chiefs  of  thousands  and  of  hundreds,  the  judges,  governors, 
and  heads  of  the  fathers,  who  had  been  summoned  from  all  Israel  to  attend  him.  His  object  was  noble, 
lor  he  wished  to  inaugurate  his  whole  reign  by  a  public  religious  service.  But  the  outward  form  of  the 
worship  offered  shows  already  a  decline  from  the  high  spirituality  of  David  to  an  exaggerated  ritualism, 
which  in  itself  had  no  moral  significance.  Less  than  a  thousand  burnt-offerings  were  held  insufficient, 
and  hence  the  sacriflces  must  have  lasted  for  many  days,  the  clang  of  trumpets  and  cymbals  and  the 
exulting  strains  of  "  musical  instruments  of  God  "  resounding  ever  and  anon,  far  and  near,  as  the  king 
and  the  vast  multitude  of  the  great  of  the  land  knelt  in  worship.  It  was  at  this  time  that  the  first  of 
three  recorded  visions  of  God  to  Solomon  took  place.— C.  Geikic. 


5  In  '  Gib'e-on  the  Lord  appeared  to 
Sol'o-mon  ^in  a  dream  by  night:  and 
God  said,  Ask  ^  what  I  shall  give  thee. 

6  And  *  Sol'o-mon  said,  Thou  hast 
showed  unto  thy  servant  Ba'vid  my 
father    great   "mercy   according    as    he 


I  Chap.  9.  2  ;  2  Chr 


12.  6,  Matt.  1.  20,  2.  13. 


5.  In  Gibeon — The  name  signifies  "  pertain- 
ing to  a  hill,"  that  is,  built  on  a  hill,  (cf.  Gibeah 
and  Geba,  towns  in  the  neighborhood,)  and  de- 
Bcribes  the  site,  which  is  on  two  rounded  hills 
peculiar  to  this  district.  It  is  still  known  as  El- 
Jih,  and  stands  at  the  head  of  the  pass  of  Beth - 
horon,  through  which  lies  the  main  route  fi-om 
Jerusalem  and  the  lower  Jordan  valley  to  Jopjui 
and  the  sea-coast.  The  Lord,  appeared  to  Sol- 
omon— Solomon  felt  an  intense  desire,  and  he 
had  oliered  an  earnest  petition,  for  the  gifl  of 
wisdom.  In  sleep  his  thoughts  ran  upon  the 
subject  of  his  prayer,  and  he  dreamed  that  God 
appeared  to  him  and  gave  him  the  option  of 
every  thing  in  the  world  ;  that  he  asked  wisdom, 
and  that  God  granted  his  request.  His  dream 
was  but  an  imaginary  repetition  of  his  former 
desire,  but  God's  grant  of  it  was  real. — B.  Jam- 
ieson.  In  a  dream  by  night— This  was  one 
mode  of  divine  revelation.  In  such  cases  the 
soul  wa,s  raised  to  a  state  of  divine  ecstasy  and 
illumination,  and  held  conscious  intercourse  with 
God  or  angels ;  but  when  the  natural,  waking 
consciousness  returned,  the  person  knew  it  was 


walked  before  thee  in  truth,  and  in 
righteousness, and  in  uprightness  of  heart 
witii  thee;  and  thou  hast  kept  for  him 
this  great  kindness,  that  thou  hast  given 
liim  a  son  to  sit  on  his  throne,  as  it  is 
this  day. 


a  dream. —  Terry.  Ask  w^hat  shall  I  give  thee 
— God  well  knew  what  Solomon  needed,  but  lie 
bid  him  ask  (1)  to  show  how  negligent  men  are 
in  praying  for  what  is  spiritual ;  (2)  that  he 
would  only  bestow  his  gifts  in  the  ordinance  of 
prayer ;  (3)  that  great  personages  might  have 
an  example  of  what  they  should  ask  of  God 
above  all  others. — Starke. 

Solomon  worships  God  by  day ;  God  appears  to 
Solomon  by  night.  Well  may  we  look  to  enjoy 
God  when  we  have  served  him  ;  the  night  cannot 
but  be  happy  whose  day  hath  been  holy.— Bfc/iop 
Hall. 

6.  Unto  thy  servant  David . . ,  great  mercy 

— It  is  not  his  own  merit  which  gives  him  courage 
for  this  prayer,  but  he  rests  it  upon  the  divine 
grace  and  mercy  which  his  father  had  so  rich- 
ly experienced.  His  words  are  not  many,  but 
the  few  he  utters  are  the  expression  of  a  living, 
child-like  faith,  as  simple  and  substantial  as  it 
is  inward  and  true. — Bahr.  In  truth — Either, 
first,  sincerely  and  without  dissimulation.  But 
that  is  more  fully  expressed  in  the  following 
words,     In  uprightness   of  heart.      Or  rather, 


Oct.  19,  1884. 


LESSON  III. 


1  Kings  3.  5-15. 


7  And  now,  O  Loud  my  God,  thou 
hast  niiule  thy  servant  kinj(  instead  of 
Da'vid  my  fatlior,  "sunl  I  am  hut  a  little 
child:  I  know  not  liuic  "logo  out  or 
come  in. 


«9.  1. •  Num.  27.   \1. iD«ut.  7.  6.- 


seccutlly,  in  tlio  true  -worship  and  service  of 
God,  in  tiic  profession,  belief,  practice,  and  de- 
fense of  the  truth,  or  of  the  true  religion,  or  of 
God's  will  or  word,  which  is  called  truth.  Prov. 
23.  23;  John  17.  17;  Gal.  3.  1.  So  truth  here 
oonUiins  all  his  duties  to  God,  as  riijhttouinuss 
dotli  his  duties  to  men,  and  upriijhtnesa  the 
riiriit  manner  of  performinjr  both  sorts  of  duties. 
Uprightness  of  heart  ■with  thee — That  is, 
in  tiiy  judgment,  to  whom  alone  his  heart  was 
known,  and  to  whom  he  oft  appealed  as  the 
witness  of  liis  integrity ;  and  with  respect  to 
whom  he  performed  all  his  duties,  even  to  men. 
Thou  hast  kept,  or  reserved,  that  which  thou 
didst  n«t  reserve  for  Saul,  whose  posterity  thou 
didst  cut  off  from  the  kingdom. — Pool.  This 
great  kindness — David  himself  liad  regarded 
this  as  God's  crowning  mercy  to  him.  1  Kings 
1.  48. — Canon  Raidinson. 

Children  should  give  God  thanks  for  his  mer- 
cies to  ihelr  parents,  for  the  sure  mercies  of  Da- 
vid. God's  favors  are  then  doubly  sweet,  when 
we  observe  them  transmitted  to  us  through  the 
hands  of  those  tliat  have  gone  before  us.  The 
way  to  pet  the  entail  perpetuated  is  to  bless  God 
that  it  has  hitherto  been  preserved.— J/.  Henry. 

7.  Thou  hast  made  thy  servant  king — An 
acknowledged  fultilliiient  of  Ciod's  promise  to 
Abraliam.  Gen.  10.  16.  Solomon  feels  that  he 
has  been  made  king  of  the  covenant  people. — 
Terri/.  I  am  but  a  little  child— Solomon's 
youth  clearly  constituted  one  of  the  chief  diffi- 
culties of  his  position.  His  e.xact  age  at  his  ac- 
cession is  uncertain.  According  to  Josephus  he 
was  just  fourteen  ;  but  this  may  be  no  more  than 
a  deduction  from  David's  words,  "  Solomon,  my 
son,  is  young  and  tender,"  (1  Chron.  22.  5  ; 
29.  1,)  and  from  Solomon's  own  declaration, 
(1  Kings 3.  7,)  "I  am  but  a  little  child."  Mod- 
erns generally  have  sujiposed  that  he  was  about 
twenty,  which  is  probably  an  over,  rather  than 
an  under,  estimate.  For  a  youth  of  nineteen  or 
twenty,  known  to  be  of  a  pacific  disposition, 
(1  Chron.  32.  9,)  to  have  to  rule  over  tlie  war- 
like and  turbulent  Hebrew  nation,  with  a  strong 
party  opjjoscd  to  him,  and  brothers  of  full  ago 
ready  to  lead  it,  was  evidently  a  most  difficult 
task. — Canon  Ji'aiclinson.     To  go  out  or  come 


8  And  thy  servant  is  in  the  midst  of 
thy  people  which  thou  ■"  hast  chosen,  a 
great  people,  "that  cannot  be  numbered 
nor  counted  for  multitude. 

9  Give  '  therefore  thy  servant  an  *un- 


!  Chron,  1.  10;  Prov«rbi2. 3;  Jamet  I.  5. 


in— An  idiomatic  expression,  denoting  the  whole 
official  conduct  of  a  ruler  belbre  his  people.— 
7'erri/. 

Those  who  are  employed  in  public  stations 
ought  to  be  very  sensible  of  the  weight  and  im- 
portance of  their  work,  and  their  own  InsulD- 
cleney  for  It;  and  then  they  are  quallfled  for 
receiving  divine  instruction.  Paul's  question 
( ^\lu>  is  .ivfflcioil  for  these  things  t)  Is  much  like 
Solomon's  here,  Who  is  able  to  judge  this  thy  so 
great  a  people  I  Ver.  9.  Absalom,  who  was  a 
fool,  wished  himself  a  Judge ;  Solomon,  who  was 
a  wise  man,  trembles  at  the  undertaking,  and 
suspects  his  own  fitness  for  it.  The  more  know- 
ing and  considerate  men  are  the  better  acquainted 
they  are  with  their  own  weakness,  and  the  more 
Jealous  of  themselves.— 31.  Henry. 

8.  Is  in  the  midst  of  thy  people — That  is, 
is  sot  over  them  to  rule  and  guide  them  :  a  met- 
aphor from  the  overseer  of  divers  workmen, 
who  usually  is  in  the  midst  of  them,  that  he 
may  the  better  observe  how  each  of  them  dis- 
chargeth  his  office.— /bo^.  "Which  thou  hast 
chosen  —  Thy  peculiar  people,  whom  thou 
takest  special  care  of,  and  therefore  wilt  expect 
a  more  punctual  account  of  my  government  of  . 
them. — Pool.  That  cannot  be  numbered — 
There  seems  to  be  a  reference  in  these  words  to 
the  promises  made  by  God  to  Abraham,  more 
especially  to  Gen.  13.  16.  Solomon  regards  the 
promises  as  fulfilled  in  the  existing  greatness 
and  glory  of  the  Jewish  nation.  The  hyperbol- 
ical use  of  the  expressions,  "  that  could  not  be 
numbered,"  "  countless,"  "  countless  as  the 
stars  of  heaven,"  is  common  in  all  languages. — 
Canon  Raidinson. 

9.  Give  ...  an  understanding  heart — This 
understanding  heart  w;is  a  truly  kingly  heart, 
seeing  that  it  had  a  rich  and  free  fellmvsliip  with 
all  kinds  and  classes  of  people  ;  a  sense  of  that 
which  was  connnon  to  them  all ;  a  power  of  en- 
tering into  that  which  was  peculiar  to  their 
crafts,  localities,  temperaments ;  a  facility  of 
distinguishing  the  person  who  was  fittest  for 
any  particular  service  ;  in  one  word,  a  judgment 
which  was  not  detcnnined  by  any  thing  ex- 
ternal, which  had  its  laws  and  principles  in  a 
world  that  the  eye  sees  not. — F,  D,   Mnuriot, 

263 


1  Kings  3,  5-15. 


LESSON   III. 


Fourth  Qua.eter. 


derstanding  heart  '°to  judge  thy  people, 
that  I  may  "discern  between  good  and 
bad :  for  who  is  able  to  judge  this  thy 
so  great  a  people  ? 

10  And  the  speech  pleased  the 
Lord,  that  Sol'o-mon  had  asked  this 
thing. 

11  And  God  said  unto  him,  Be- 
cause thou  hast  asked  this  thing, 
and  hast  "^  not  asked  for  thyself 
"  long  life ;  neither  hast  asked  rich- 
es for  thyself,  nor  hast  asked  the  life 
of  thine  enemies :    but    hast    asked    for 


13-18;  8,  1-36;  En 


To  .  .  .  jxxdge  between  good  and  bad — This 
he.  perceived  to  be  the  characteristie  function  of 
a  ruler.  He  must  know  right  from  wrong ; 
must  learn  in  complicated  cases  to  see  into 
the  truth ;  to  see  it  through  the  falsehoods 
with  which  it  might  be  mixed  up ;  to  see  it  in 
spite  of  any  falsehoods  that  might  be  invented 
to  blacken  it. — F.  D.  Maurice.  The  wisdom, 
however,  that  was  asked  and  obtained  was  not 
80  much  of  the  heart  as  the  head — it  was  wis- 
dom, not  for  himself  personally,  but  for  his  of- 
fice, such  as  would  qualify  him  for  the  adminis- 
tration of  justice,  the  government  of  a  kingdom, 
and  for  the  attainment  of  general  scientific 
knowledge. — R.  Jamieson. 

10.  The  speech  pleased  the  Lord — God  is 
well  pleased  with  his  own  work  in  his  people  ; 
the  desires  of  his  own  kindling,  the  prayers  of 
his  Spirit's  inditmg.  By  this  choice  Solomon 
made  it  appear  that  he  desired  to  be  good  more 
than  great,  and  to  serve  God's  honor  more  than 
to  advance  his  own.  Those  are  accepted  of  God 
who  prefer  spiritual  blessings  to  temporal,  and 
are  more  solicitous  to  be  found  in  the  way  of 
tlieir  duty  than  in  the  way  to  preferment. — M. 
Henry.  Solomon  had  asked  this  thing — Al- 
though Solomon's  choice  was  made  "  in  a 
dream,"  we  must  regard  it  as  springing  from  his 
Will  in  some  degree,  and,  therefore,  indicative 
of  his  moral  cliaracter. —  Canon  Eawlinson. 

11.  God  said— Probably  by  an  inward  voice 
to  the  soul  of  Solomon.  Long  life — Which  has 
evt-r  been  considered  a  happiness,  despite  the 
troubles  of  the  earthly  condition.  Thine  ene- 
mies —  For  example,  Hadad  the  Edomitc, 
(1  Kings  11.  14-22,)  and  Eezon  the  son  of  Eli- 
adah,  (^6.,  verses  23-2.5,)  whom  Solomon  might 
well  have  wished  to  remove.  Hadad  and  Eezon 
were  adversaries  to  Solomon  '■'■  all  his  days.'''' — 
Canon  Rawlinson.  Understanding  to  dis- 
cern judgment — Literally,  to  knotv,   to  hear 


thyself  understanding ''  to  discern  judg- 
ment ; 

13  Behold,  "I  have  done  according  to 
thy  words:  'Mo,  I  have  given  thee  a 
wise  and  understanding  heart;  so  that 
there  was  none  like  thee  before  thee, 
neither  after  thee  shall  any  arise  like  un- 
to thee. 

13  And  I  have  also  '^ given  thee  that 
which  thou  hast  not  asked,  both  '*  riches 
and  honour:  so  that  there  «sliall  not  be 
any  among  the  kings  like  unto  tliee  all 
thy  days. 


judgment ;  that  is,  ability  to  understand  how  to 
hear  suits  or  causes,  and  dispense  justice. — 
Terry. 

12.  Lo,  I  have  given  thee — It  is  the  Father's 
good  pleasure  to  give  wisdom  to  them  that  seek 
for  it.  James  1.  5. —  Terry.  A  wise  and  an 
understanding  heart — Solomon's  wisdom  was, 
to  a  certain  extent,  a  supernatural  gift,  a  signal 
dispensation  of  Divine  favor,  which  must  not  be 
classed  with  natural  acquirements  which  are  or- 
dinarily obtained  by  dint  of  mental  application 
alone.  But  while  this  mucii  appeai-s  upon  the 
face  of  the  history  before  us,  we  must  not  sup- 
pose that  all  his  knowledge  was  so  special  and 
supernatural  an  endowment  as  that  he  received 
it  without  any  effort  on  his  part.  He  doubtless 
studied  and  toiled,  like  other  men,  for  his  ac- 
quirements, but  he  was  divinely  and  supernat- 
urally  assisted  in  a  manner  and  to  an  extent 
which  no  other  man  ever  enjoyed.  —  Terry. 
Neither  after  thee  shall  any  arise  like  unto 
thee — It  has  been  proposed  to  explain  this  as 
simply  meaning  that  Solomon  was  to  bo  the 
wisest  of  all  the  kings  of  Israel ;  but  more  seems 
to  be  intended.  In  the  knowledge  of  what  was 
in  man,  and  in  the  wisdom  to  direct  men's  go- 
ings, he  was  to  be  the  wisest  of  all  mere  men. 
In  such  wisdom  the  world  would  know  one  only 
"  greater  than  Solomon."  Matt.  12.  42 ;  Luke 
11.  31. — Canon  Rawlinson. 

13.  I  have  given  thee  that  which  thou 
hast  not  asked — Here  we  see  a  striking  il- 
lusti-ation  of  that  law  of  the  Divine  government, 
"  Seek  ye  first  the  kingdom  of  God  and  his 
righteousness,  and  all  these  things  shall  be  added 
unto  you."  Matt.  6.  33;  Luke  12.  Zl.— Canon 
Rawlinson.  Both  riches  and  honor— Let  us 
see  here,  (1)  Tliat  the  way  to  obtain  spiritual 
blessings  is  to  be  importunate  for  them  ;  to  wres- 
tle with  God  in  prayer  for  them,  as  Solomon  did 
for  wisdom,  asking  that  only  as  the  one  thing 


Oct.  19,  18S4. 


LESSON  I  IT. 


1  Kwr.A  3.  5-1.5. 


14  And  if  thou  wilt  walk  in  my 
ways,  to  kft'p  my  statutes  and  my 
commandments,  as  tliy  fatiier  Da'vid 
did  walk,  tlien  I  will  lengthen  "  tliy 
days. 

15  And  Sol'o-mon  '* awoke:   and  be- 


"  P»«.  91.  1«:  Prov.  3.  «.- 


need/vl.  (2)  That  tlie  way  to  obtain  tuiiiporul 
blessings  is  to  be  indittl-rent  to  thtin,  and  to 
refer  oursclvt-.s  to  God  wncoriiiu;,'  them.  Sol- 
omon has  wi.sdotu  given  liim,  buoause  he  did 
ask  it,  and  wealtli,  because  he  did  uot. — M. 
Htiiry. 

14.  If  thou  will  walk  — This  demands 
something  on  .Solinnoii's  jiarl,  a  eoiulitiou  to  the 
fulfillment  of  the  iironiise.  As  th.y  father 
David— David  sinned,  and  grievously  ;  but  the 
verjr-  proniincnoe  given  to  his  sin  shows  that 
sin  was  not  in  aceordimce  with  his  true  charac- 
ter. He  breathed  the  air  of  righteousness,  and 
not  wickedness,  and  his  lapse  into  sin,  though 
but  momentary,  was  therefore  all  tlic  more 
noticeable.  I  will  lengthen  thy  days  —  As 
the  condition  was  not  observed,  (1  Kings  11. 
1-8,)  the  rigiit  to  the  promise  was  forfeited, 
and  it  was  nut  fulfilled.  Solomon  can  scarcely 
have  been  more  than  fifty-nine  or  si.xty  at  his 
death.  —  Canon  Rawlinsou.  No  character  in 
the  sacred  writings,  says  Dr.  Clarke,  "  dis- 
appoints us  more  than  tlie  character  of  Solo- 
mon." 

15.  Behold  it  w^as  a  dream  —  The  vivid 
impression,  the  indelible  recollection  he  had  of 
this  dream,  together  with  the  new  and  increa.sed 
enerjry  comnumicated  to  his  mind,  and  the  How 
of  worldly  prosperity  that  rushed  upon  liim, 
gave  him  assurance  that  it  came  by  Divine  in- 
spiration, and  originated  in  the  grace  of  (iod. — 
S.  Jantieson.  He  came  to  Jerusalem— The 
tat>crnacle  wsis  at  Gibeon,  tlie  ark  at  Jerusalem, 
and  Solomon's  going  from  the  former  to  the 
latter  place  with  siicrificial  offerings  was  a  most 
si;rnificant  act,  opening  a  new  epoch  in  the  history 
of  Israclitish  worship,  [t  was  probably  the  last 
public  service  of  the  kind  in  Gibeon,  and  so,  in 
ctl'eet,  was  a  public  transfer  of  sacrificial  worship 
from  the  wandering,  unsettled  tabernacle,  to  that 
divinely  chosen  spot  where  alone  henceforth  Je- 
hovah would  be  pleased  to  accept  the  more  pub- 
lie  otterings  and  vows  of  Israel. —  Terrij.  Before 
the  ark— This  was  on  Mount  Zion,  wliere  it 
had  lieen  taken  by  David.  See  Lesson  II,  3d 
Quarter.  Burnt  offering— Sacrifices  expressing 
entire  consecration  to  God,  in  which  the  en- 
tire   oliering  was    consumed  upon    the    altar. 


Iiold,  it  icu8  a  dream.  And  he  came  to 
Je-ru'sa-lem,  and  stood  before  tlie  ark 
of  tlie  covenant  of  the  LoKD,  and  offered 
up  hurnt  offerings,  and  offered  peace 
offerings,  and  '"  made  a  feast  to  all  his 
servants. 


40.  21) ;  chap.  H.  BS  ;   Eilli.  1.8;  Pmi.  5.  1  ;  M.irl.  6.  21. 


Peace  offering— Sacrifices  following  the  burnt- 
ollering,  in  which  a  part  of  the  oflering  was 
eaten  in  a  feast,  a  part  burned,  and  a  part  given 
to  the  priest.  It  expressed  the  thoui:lit  of  fel- 
lowsliii>  with  God,  in  a  relation  of  acceptance 
and  friendship.  And  made  feast  to  all  his 
servants— A  great  least  naturally  followed  on 
a  large  sacrifice  of  peace  ofterings.  In  these  the 
saerificer  always  partook  of  the  flesh  of  tlie  vic- 
tim, and  he  was  commanded  to  call  in  to  tlie  fast 
the  Levitc,  the  stranger,  the  fatherless,  and  the 
widow.  Dcut.  14.  29.  Compare  David's  lar- 
gess, 2  Sam.  6.  19;  1  Chron.  16.  3.— Canon 
Rawlingon. 

Authorities  to  be  Consulted. 
F.  D.  Maurice's  Projthets  and  Kings,  sermon 
5.  Kitto's  Daily  Bible  lllu-strations.  Hall's 
Contemplations,  book  17.  Geikie's  Hours  with 
the  IVible,  vol.  iii,  chap.  15.  Stanley's  Jewish 
Church,  lecture  26.  Sermons  by  Edward  Pay- 
son,  Saurin,  C.  Simeon.  Stems  and  Twigs,  i, 
16.  Preacher's  Lantern,  iv,  59.  Fo.ster's  Cy- 
clopedia of  Illustrations,  [numbers  marked 
with  a  star  refer  to  poetical  illustrations,]  ver.  5 : 
2550,  8148 ;  7  :  3093  ;  9 :  3506,  10141  ;  11 :  2495 ; 
12  :  *2299,  3497  ;  13  :  3040,  5107. 

Practical  Thoughts. 
[the  royal  choice.] 

1.  Every  young  man  like  Solomon,  on  the 
threshold  of  life,  has  a  choice  of  his  own  ideals 
of  success.  Ver.  5. 

2.  Our  thoughts  and  dreams  at  niglit  are  in 
our  deepest  moments  often  the  outgrowth  of  our 
thoughts  and  plans  by  day.  Vers.  5,  6. 

3.  The  result  of  our  life  is  largely  determined 
by  the  ideal  of  success  which  we  set  before  our- 
selves. Vers.  6-8. 

4.  One  element  of  success  is  to  realize  our  own 
responsibilities,  and  our  need  of  Divine  assist- 
ance. Vers.  7-9. 

5.  We  should  choose  not  for  ourselves  alone, 
but  in  view  of  others  whose  lives  depend  upon 
our  own.  Ver.  9. 

6.  If  our  cliolce  in  life  be  a  wise  one,  we  may 
be  sure  that  it  will  be  realized,  even  though  it 
may  uot  always  seem  so.  Ver.  12. 


1  Kings  3.  5-15. 


LESSON  III. 


Fourth  Quarter. 


7.  Tlie  wise  choice  for  God  often  brings  with 
it  the  lesser  blessing  of  woi-ldly  prosperity. 
Ver.  13. 

Sermon  Outline. 

BY  REV.   A.  D.  TAIL,   D.D. 

We  are  constantly  astonished  by  the  bounty  of 
nature,  the  rich  and  varied  abundance  of  the  spring- 
time promise,  and  the  autumn  harvests.  God  shows 
the  same  opulence  in  grace,  and  his  ways  and 
promises  are  exceeding  rich  and  abundant  above 
all  that  we  can  usk  or  think.  How  rich  the  revela- 
tion of  God  to  Solomon  ! 

I.  Tlie  all-needing  child.  Called  as  he  was,  and 
at  such  an  important  period  of  history,  the  boy 
Solomon  had  need  of  every  thing  to  qualify  him  for 
his  work.  He  is  wise  now  in  his  sense  of  need ;  his 
humility  of  spirit  was  his  strength.  Such  should  be 
the  heart  of  every  youth  as  he  looks  out  on  life  and 
attempts  to  measure  his  responsibiUties.  If  Solo- 
mon needed  God's  blessing,  how  much  more  do  we 
need  it  for  ourselves. 

II.  Tlie  all-including  prmier.  The  Invitation  of 
the  Lord  made  it  possible  for  Solomon  to  ask  for 
pleasure,  or  power,  or  wealth,  and  God  would  have 
given  it.  But  when  Solomon  asked  for  wisdom, 
"  this  speech  pleased  the  Lord."    He  was  wiser  than 


he  knew,  for  If  we  have  wisdom,  that  will  bring  us 
joy  and  health,  friends  and  prosperity,  honor  and 
wealth.  The  wisdom  of  Solomon's  prayer  may  not 
have  been  apparent  to  himself,  but  it  was  the  great 
need  of  his  life,  the  meeting  of  the  high  duties  of 
the  place  where  God  had  put  him.  His  prayer  in- 
cluded every  thing. 

III.  The  all-emhracing  atiswer.  God  gave  him 
the  answer  of  his  prayer,  and  he  was  made  wise 
above  all  other  kings.  But  God  also  gave  him 
wealth  and  honor.  His  wisdom  qualified  him  to 
gain  these  lesser  gifts.  True  wisdom  teaches  us  to 
be  self-denying,  prudent,  saving,  kind,  earnest, 
and  honest,  and  these  things  are  the  basis  of  wealth 
and  power  and  honor.  God  to-day  gives  such  gifts 
to  Christian  people  and  nations. 

IV.  Application.  (1)  We  should  earnestly  im- 
press on  all  of  our  young  people  the  need  of  prayer 
for  wisdom  to  guide  them,  and  that  God  will  surely 
grant  it.  (2)  The  possession  of  wealth  and  honor 
without  religion  is  full  of  danger  to  us.  Wealth  and 
honor  are  the  gifts  of  God,  and  not  of  the  devil ; 
but  they  may  do  us  much  harm  unless  we  cling  to 
religion  and  use  these  gifts  wisely.  (3)  The  con- 
tinuance of  the  blessings  of  wealth  and  honor  is 
here  conditioned  upon  keeping  God's  command- 
ments and  walking  in  his  ways. 


B.C.  1012.]  LESSON  IV. 

The  Temple  Built. — 1  Kings  6.  1-14. 


[Oct.  26. 


GOLDEX  TEXT.— Mine  house  shall  be  called  an  house  of  prayer.— ISA.  56.  7. 

Time.— B.  C  1013. 

Place.— Mount  Moriah. 

INTRODUCTION'.- The  flrst  and  greatest  work  of  Solomon  was  the  building  of  the  temple.  David  had 
purposed  in  his  heart  to  build  such  a  house  for  Jehovah,  and  made  vast  preparations  for  it,  but  was  di- 
vinely informed  that  the  great  enterprise  was  to  be  carried  out,  not  by  himself,  but  by  his  son  Solomon. 
1  Chron.  33.  6-19 ;  28.  10-21.  The  pattern  was,  in  its  principal  parts,  substantially  a  repetition  of  the 
tabernacle ;  but,  in  its  architectural  details,  it  was  doubtless  modeled,  in  some  degree,  after  the  great 
Phenician,  Assyrian,  Babylonian,  and,  perhaps,  Egyptian  temples  of  that  age,  drawing  more  or  less 
from  all  these  sources :  for  the  science  of  architecture  seems  never  to  have  received  much  attention 
among  the  Hebrews.  Their  fathers  dwelt  in  tents,  and,  long  after  their  settlement  in  Canaan,  they  con- 
tinued to  use  the  same  style  of  dwelling,  as  something  hereditary  which  they  were  loth  to  abandon. 
David  called  in  the  aid  of  Phenician  architects  and  workmen  in  building  his  own  palace  on  Zion,  and 
Solomon  did  the  same  in  building  the  temple.  And  to  the  Phenician  artists,  we  may  reasonably  believe, 
were  largely  left  the  minor  architectural  designs  and  finish.  But  the  great  works  of  Phenician  archi- 
tecture have  perished ;  and  all  present  attempts  at  a  complete  restoration  of  the  temple  from  supposed 
analogies  in  Assyrian,  Babylonian,  Persian,  or  Egyptian  monuments,  are  of  doubtful  value.  Such 
analogies  are  of  the  flrst  importance  in  the  study  of  comparative  architecture,  and  will  greatly 
help  in  determining  some  of  the  principal  parts  of  the  temple;  but  a  restoration  of  the  whole 
edifice  from  those  sources  must  be,  to  a  great  extent,  conjectural.  The  site  of  the  temple  was 
Oman's  threshing-floor  on  Mount  Moriah,  where  the  angel  of  Jehovah  had  appeared  to  David. 
3  Chron.  3. 1.  There  is  no  question  but  it  stood  somewhere  within  the  present  inclosure  known  as 
the  Haram  Area,  but  the  exact  part  of  this  area  has  become  a  matter  of  dispute.  Ferguson,  Lewin, 
and  Thrupp  locate  the  temple  in  the  south-west  corner ;  but  the  older  opinion,  which  seems  to  be  cou» 


Oct.  26,  1884. 


LESSON  IV. 


1  KiNr.s  G.  1-14. 


flrmed  by  the  most  reo«nt  research  and  the  nature  of  the  ground,  places  it  ncurly  on  the  site  of  the  Ha- 
rain-<'sh-Slien'ef,  which  oi-cuples  what  must  have  been  the  rocky  rldjre  of  the  ancient  mountain.— Tcnj/. 
Ttie  plan  of  the  temijlc. — We  shall  give  an  idea  of  the  Temple  of  Solomon  by  condenslMK  the  account  lu 
Stanley's  7/iWorj/  <>/  theJcwiiih  Chttnli,  Lecture  XXVU.  on  the  eastern  side  was  a  cloister  or  colon- 
nade. The  later  kinps,  however,  continued  It  all  around.  This  portico  opened  on  a  large  quadrangle, 
surrounded  by  a  wall,  i>artly  of  stone,  partly  ot  cedar,  and  planted  with  trees.  Within  this  quadrauglo 
was  a  smaller  court,  on  the  highest  ridge  of  the  hill,  which  inclosed  llie  place  of  David's  sacriflce— the 
rocky  threshing-Ucwr  of  Araunah  the  Jebuslte.  This  rwk  was  leveled  and  lllled  up,  so  a.s  to  make  a 
platform  for  the  altar,  which  was  a  .square  chest  of  wood,  plated  outside  with  brass,  lllled  In.slde  with 
stones  and  earth,  with  the  lire  on  a  brass  gratlug  at  the  top,  the  whole  placed  on  a  mass  of  rough  stoui;. 


'^^,>:-^ 


rTnrrrm-vrY--rrrrnnnnnnPrPri 


South  of  the  altar  was  the  brazen  laver,  supported  on  twelve  brazen  bulls.  This  was  used  for  the  ab- 
lutions of  the  priests  as  they  walked  to  and  fro  barefooted  over  the  rocky  platform.  On  each  side  were 
the  lea  lesser  movable  vessels  of  brass,  on  wheels,  for  the  washing  of  the  entrails.  Round  about  the  les- 
ser court,  in  two  or  three  stories  raised  above  each  other,  were  chambers  for  the  priests  and  other  per- 
sons of  rank.  'J  Chron.  31.  11 ;  Jer.  3G.  10.  In  the  comers  were  the  kitchens  and  boilingapparatus.  Ezek. 
46.  20-'34.  Each  had  bnizen  gates,  i  Chron.  4.  9.  In  the  court  was  the  "  temple  "  properly  so  called.  la 
front  towered  the  ix)rch,  in  height  more  than  200  feet.  Behind  It  was  a  lower  edifice,  lessening  in  height 
as  It  approached  its  extremity.  On  the  sides  were  small  chambers,  entered  only  from  without  through  a 
sandal-wood  door  on  the  south,  and  gilded  chambers  above  them  accessible  to  the  king  alone.  1  Kings 
6.  8.    The  two  elaborate  pillars  called  Jachin  and  Boaz  stood  Immediately  under  the  porch.    Within 

another  pair  of  folding-doors  led 
Into  the  holy  place.  It  would  have 
been  almost  dark  were  it  not  that, 
in  place  of  the  original  single 
seven-branched  candlestick,  ten 
now  stood  on  ten  tables,  live  on 
each  side.  1  Kings  7.  49.  Within 
the  chamber  were  the  tables  of 
show-bread  and  altar  of  incense. 
The  holy  of  holies  was  separated 
from  the  holy  place  by  a  "wall  of 
partition,"  penetrated,  however,  by 
folding-doors  of  olive-wood,  over 
which  hung  a  party-colored  cur- 
I  tain  embroidered  with  cherubs  and 
flowers.  1  Kings  (1.  31.  The  holy  of 
L  holies  was  a  small  square  chamber, 
Eicv.tion  of  the  Front  of  Temple.  absolutely  dark  except  by  the  light 

received  through  this  aperture.  In  It  were  two  huge  golden  figures,  standing  upright  on  their  feet,  ou 
each  side  of  the  ark,  which  rested  upon  a  protuberance  of  rough  rock.  Above  the  ark  the  wings  of  these 
cherublms  met.  The  walls  of  the  chambers,  which  ran  round  the  rest  of  the  building,  were  not  allowed 
to  lean  against  the  outer  walls  of  this  sanctuary.— Sc/irt#. 


I  I'Vt  »ri  «t  ri-yr 


o 


1  Kings  6.  1-14. 


LESSON  IV. 


Fourth  Quarter. 


1  And  it  came  to  pass,  in  the  four 
hundred  and  eightieth  year  after  the  chil- 
dren of  Is'ra-el  were  come  out  of  the  land 
of  E'gypt,  in  the  fourtli  year  of  Sol'o- 
mon's  reign  over  Is'ra-el,  in  the  month 
Zif,  which  is  the  second  "month,  that  lie 
*began  to  build  the  house  of  the  Lobd. 


^  April. 


1.  In  the  four  hundred  and  eightieth 
year — The  building  of  the  temple,  a  fixed  and 
splendid  house  of  Jehovah,  as  the  dwelling- 
place  of  his  name  in  the  midst  of  his  people, 
formed  an  important  epoch  so  far  as  the  Old 
Testament  kingdom  of  God  was  concerned, 
inasmuch  as,  according  to  the  declaration  of 
God  made  through  the  prophet  Nathan,  an 
end  would  thereby  be  put  to  the  provisional 
condition  of  the  people  of  Israel  in  the  land  of 
Canaan,  since  the  temple  was  to  become  a  sub- 
stantial pledge  of  the  permanent  possession  of 
the  inheritance  promised  by  the  Lord. — Iieil- 
In  the  fourth  year  of  Solomon's  reign— The 
three  iirst  years  being  taken  up  in  settling  the  af- 
fairs of  liis  kingdom,  that  he  might  not  find  any 
embarrassment  from  them  in  this  work.  It  is 
not  time  lost  wliich  is  spent  in  composing  our- 
selves for  the  work  of  God,  and  disentangling 
ourselves  from  every  thing  which  might  distract 
or  divert  us. —  J/".  Henry.  The  month  Zif 
— Corresponding  with  our  May,  or,  more  gen- 
erally, extending  from  the  new  moon  of  April  to 
that  of  May.  The  Hebrew  Ziv  means  hrigld- 
ness,  blossom,  and  so  becomes  appropriately  tlie 
name  of  May — the  flower  month. — Terry.  The 
house  of  the  Lord — Tlie  temple  is  called  the 
Iwuse  of  the  Lord,  (verse  1,)  because  it  was  (1) 
Directed  and  modeled  by  him.  Infinite  wis- 
dom was  the  architect,  and  gave  David  the  plan 
or  pattern  by  the  Spirit,  not  by  word  of  mouth 
only,  but,  for  the  greater  certainty  and  exact- 
ness in  writing,  (1  Chron.  28.  11,  12,  19,)  as  he 
had  given  to  Moses  in  the  mount  a  draft  of 
the  tabernacle.  (2)  Dedicated  and  devoted  to 
him  and  to  his  honor,  to  be  employed  in  his 
service ;  so  his,  as  never  any  other  house  was, 
for  he  manifested  his  glory  in  it,  (so  as  never  in 
any  other,)  in  a  way  agreeable  to  that  dispensa- 
tion.— M.  Henry. 

Now  that  Israel  was  grown  more  numerous, 
the  place  of  their  meeting  needed  to  be  enlarged, 
(Isa.  54.  1,  2 ; )  and  now  that  they  were  grown 
richer,  they  were  the  better  able  to  enlarge  it. 
Where  God  sows  plentifully  he  expects  to  reap  so. 
—M.  Henry. 

2.  The  house— The  house,  that  is,  the  main 
building  of  the  temple,  (literally,  for  the  house. 


2  And  '  the  house  which  king  Sol'o- 
mon  built  for  the  Lord,  the  length 
thereof  was  threescore  cubits,  and  the 
breadth  thereof  twenty  cubits,  and  the 
height  thereof  thirty  cubits. 

3  And  the  porch  before  the  temple  of 
the  house,  twenty  cubits  was  the  length 


or  shell,  of  the  building. ) — Keil.    Threescore 
cubits — Eeckoning  the  cubit  at  eighteen  inches 


1         1 

O           C)          o 
1 

y-J 

o 

O 

I 

o 
o 
o 

c 

— 

nil 

o 

o 

-    — 

B 

T> 

o 

Q 

o 

A 

a 

OH 

Ground  Plan  of  Solomon's  Temple. 

the  length  would  be  ninety  feet.  Tlicse  dimen- 
sions are  probably  to  be  understood  of  tlie  walls 
on  the  inside.  —  Terry.  Height  .  .  .  thirty 
cubits— Forty-five  feet,  just  half  the  length. 
Josephus  says  the  heiglit  was  sixty  cubits,  but 
most  of  his  statements  on  the  dimensions  of 
buildings  are  untrustworthy.  A  comparison 
with  Exod.  26.  15-23,  shows  that  the  dimensions 
of  the  temple  were  exactly  double  those  of  the 
tabernacle. — Terry. 

3.  Porch— The  vestibule,  or  entrance  way,  in 
front  of  the  temple,  marked  A  in  plan.  The 
height  of  the  porch  is  not  here  given,  but,  ac- 
cording to  2  Chron.  3.  4,  it  was  one  hundred 


Oct.  26,  1884. 


LESSON  IV. 


1  Kings  6.  1-1 4. 


tliereof,  according  to  the  brciulth  of  the 
house  ;  and  ten  cubits  was  the  breadth 
tliereof  before  the  house. 

4  And  for  tlie  house  he  made  "'  windows 
of  narrow  iit,dits. 

5  And  ''afjainst  the  wall  of  the 
house  he  built  "chambers  round  about, 
against  the  walls  of  the  house  round 
about,    hot/t  of  tl)e    temple    and    of  the 

cOr,  wiuiiuwft  bruad  < 


jind  twenty  cubits,  four  tLmes  the  lieigbt  of  tlie 
^rest  of  the  building,  so  as  to  ft)rin  ii  sort  of 
steeple  or  high  tower  in  front.  But  the  niuiiber 
one  hundred  and  twenty  is  undoubtedly  ii  cor- 
rupt rending.  It  was  supported  in  tlio  lower 
part  by  two  massive  brazen  pillars,  (a  a  in  plan,) 
named  respectively  Jachin  and  Jioaz,  (chapter 
7.  15,  and  2  Chron.  3.  17  ;)  so  that  the  whole 
front,  with  its  pillars  and  ornamentation,  must 
have  presented  a  most  imposing  and  splendid 
facade. —  Terry.  The  temple  of  the  house— 
The  temple,  as  thus  distinguished  from  the 
house,  is  to  be  understood  of  the  pronaos,  or 
holy  place  (B  in  plan)  before  the  oracle.  Com- 
pare vei-ses  16,  17.  The  length,  thereof— The 
longer  line,  which  ran  parallel  to  the  breadth  of 
the  house,  is  cjilled  here  the  length,  though  from 
our  point  of  view  we  should  call  it  the  wiiltli. 
And  ten  cubits  was  its  breadth,  that  is,  its  depth 
in  front  of  the  house. — Knl.  According  to 
the  breadth  of  the  house— Eat  her,  /Mfbre  (fie 
bfeadlh  of  the  house.  That  is,  the  length  of  the 
porch  extended  before  the  breadth  of  the  house, 
and  was  precisely  equal  to  it,  namely,  twenty 
cubits. —  Terry. 

4.  He  made  windows— Windows  with  lat- 
tices, capal>le  of  being  shut  and  opened  at  pleas- 
m-e,  partly  to  let  out  the  vapor  of  the  lamps,  the 
smoke  of  the  frankincense,  and  partly  to  give 
light.— A'<'i7.  Narrow  lights— Tliis  is  sup- 
posed to  mean  that  they  were  like  tlio  windows 
in  Egyptian  temples,  wider  on  the  inside  of  the 
wall  than  on  the  outside. 

An  account  of  the  windows,  (ver.  4 ;)  they  were 
hr(KU\  ivithin  and  narrow  wUhnut,  marpin. 
Such  should  the  eyes  of  our  mind  be,  reflecting 
nearer  on  ourselves  than  on  other  people,  looking 
much  within,  to  Judge  ourselves,  but  little  with- 
out, to  censure  our  brethren.  Tlie  narrowness  of 
the  lights  Intimated  the  darkness  of  that  dispen- 
.sation  in  comparison  with  the  Gospel  day.— 3/. 
Henry. 

5.  Against  the  wall — That  is,  around  the 
outer  wall  of  the  temple  building,  proliably  on 
the  sides  and  rear,  were   chambers,  but  they 


■''oracle:  and  he  made  «' chambers  round 
about. 

G  Tlie  nethermost  chamber  was  five 
cubits  l)road,  and  the  middle  was  six 
cubits  broa<l,  and  tlie  third  was  sevea 
cubits  Inoail :  for  without  in  the  wall  of 
the  iiouse  he  made  *  narrow  rests  round 
about,  tliat  the  beams  should  not  be  fast- 
ened in  the  walls  of  the  house. 


,  upon,  or,  joiuiug  tu.- 


r  Floori.- 


worc  built  tt[)art  from  the  house  itself,  and  not 
resting  upon  its  wall.  Such  ehaniljci-s  for  the 
priests  had  grown  up  around  the  tabernacle  at 
Shiloh,  in  the  course  of  the  centuries,  and  are 
referred  to  in  1  Sam.  3.  2,  3.  In  building  the 
temple  the  general  plan  of  the  tabernacle,  as  it 
then  existed,  was  followed.  Chambers  round 
about— The  word,  as  used  here  and  in  Ezekiel 
41.  6,  means  nide  chainbtrg — the  dilfercnt  apart- 
ments into  which  the  wings  above  described 
were  partitioned,  (ec  c  in  plan.)  The  purpose 
which  these  side  chambers  was  designed  to  serve 
is  nowhere  stated  in  the  Scriptures.  According 
to  Thenius  they  were  expensively  furnished 
sleeping  apartments  for  the  priests.  They  may 
also  have  been  used  as  store-rooms  for  deposit- 
ing consecrated  gifts  and  sacred  relies.— 7V;vy. 
The  temple — Here  meaning  the  holy  place. 
The  oracle— The  oracle  was  the  most  holy 
place,  the  innennost  apartment  of  the  house,  (C 
in  plan.)  See  on  vei-se  15.  Its  Hebrew  name  is 
Debh\  derived  by  a  number  of  scholars  from  to 
sjjeak;  hence  the  speaking  place;  the  place 
where  Jehovah  spoke  with  his  people.  —  Tcn'tj. 

e.  The  nethermost  chamber— In  order  to 
preserve  the  sanctity  of  the  temple,  and  at  the 
.same  time  to  allow  the  attachment  to  it  of  secu- 
lar buildings— sleeping  apartments,  jimbably, 
for  the  priests  and  other  attendants— Solomon 
made  "  rebatemcnts"  in  the  wall  of  the  temple, 
or,  in  other  words,  built  it  externally  in  steps, 
thus  :  The  beams,  which  formed  the  roof  of  the 
chambers  and  the  floors  of  the  upper  stories, 
were  then  laid  on  these  steps  or  "  rests  "  in  the 
wall,  not  piercing  the  wall,  or  causing  any  real 
union  of  the  secular  with  the  sacred  building. 
It  resulted  from  this  arrangement  that  the  low- 
est chambers  were  the  narrowest,  and  the  upper- 
most considerably  the  widest  of  all,  the  wall  re- 
ceding each  time  by  the  space  of  a  cubit.— 
Canon  Eawlinson.  "Without  in  the  wall — 
The  latter  half  of  this  verse  is  as  follows  :  For 
rebatenunts  he  gave  to  the  house  round  about  on, 
the  outside  in  order  not  to  fasten  in  the  walls  of 
the  house.    That  is,  these  rebatements  were  pur- 


1  Kings  6.  1-14. 


LESSON  IV. 


Fourth  Quarter, 


7  And  the  house,  wlieu  it  was  in  build- 
ing, was  built  of  stone  made  ready 
before  it  was  brought  thither:    so  that 


posely  built  that  the  several  stories  of  side 
chambers,  by  resting  on  such  ledges  of  exterior 
wall,  might  not  in  any  way  penetrate  or  detract 
from  the  strength  and  wholeness  of  the  main 
wall  of  the  temple. — Terry. 

Care  was  taken  that  the  beams  should  not  be 

fastened  in  the  walls  to  weaken  them.  Verse  6. 

Let  not  the  Church's  stren.arth  be  impaired  under 

pretense  of  adding  to  its  beauty  or  convenience. 

—M.  Henry. 

7.  Built  of  stone  made  ready — A  subter- 
ranean quarry  has  been  very  recently  discovered 


there  was  neither  hammer  nor  ax  nor 
any  tool  of  iron  heard  in  the  house  while 
it  was  in  building. 


temple. — B.  Jamieson.  Some  of  these  "great 
stones  "  carefully  hewn,  and  beveled  at  the  edge, 
are  probably  still  to  be  seen  in  the  place  where 
they  were  set  by  Solomon's  builders,  at  the 
south-western  angle  of  the  wall  of  the  Haram 
Area  m  the  modern  Jerusalem.  The  largest  of 
these  are  30  feet  long  by  7  J  feet  high. — Cano7i 
Raivlinson.  The  outside  of  the  wall  at  this 
spot  is  the  "  wailing-place  "  of  the  Jews,  repre- 
sented m  the  engraving,  where  on  each  Friday 
they  assemble  to  mourn  the  destruction  of  their 
ancient  city.      Neither    hammer    nor  ax — 


''JfilTi'/CMif 


The  Jews  Wailing  Place  at  Jerusalem. 


near  Jerusalem,  where  the  temple  stones  are  sup- 
posed to  have  been  hewn.  There  is  unequivo- 
cal evidence  to  be  found  in  this  quarry  that  the 
stones  were  dressed  there,  for  there  are  blocks 
exactly  similar  in  size,  as  well  as  in  the  nature 
of  the  stone,  to  the  ancient  remains.  Thence, 
probably,  they  would  be  moved  on  rollers  down 
the  Tvropceon  valley  to  the  very  side  of  the 
270 


This  fact  is  noticeable  in  itself,  is  also  deeply 
symbolical.  It  indicates  the  silent  but  sure  and 
mighty  growth  of  the  kingdom  of  Christ.  His 
Church,  like  the  silent  increase  of  the  mustard 
seed,  rises  and  spreads,  and  thus  goes  on  to 
its  completion,  every  day  disclosing  more  and 
more  the  consummate  skill  and  infinite  wisdom. 
of  the  Great  Architect. — Terry, 


Oct.  2G,  1884. 


LESSON  IV. 


1  KiXGs  6.  1-14. 


8  Tlic  door  for  the  middle  chamber 
was  in  the  ri^lit  'side  of  the  lioiise:  and 
they  went  up  wilh  wiiiilin^^  stairs  into 
the  middli'  chumhir,  and  out  of  the  mid- 
dle into  the  tliird. 

9  So  he  huilt  tin;  house,  and  finished 
it;  and  covered  the  lu)use  •' with  beams 
and  boards  of  cedar. 

10  And  thenhe  built  chambers  against 
all  the  liouse,  five  eubits  hi-^di:  and  they 
rested  on  the  house  witli  timber  of  cedar. 

1 1  And  the  word  of  the  Lord  came  to 
Soro-mon,  saying, 


I  Or,  the  vault  1 


8.  The  door  for  the  middle  chamber— 

The  middle  chamber  of  the  lower  story  is  liere 
meant.  The  rif^ht  s'ulc  of  the  house  would  be 
the  south  side,  and  is  to  be  understood  of  a  per- 
son facing  the  same  way  as  the  temple,  namely, 
east.  So  far  as  the  Scripture  text  gives  us  any  in- 
formation this  one  door  in  tlie  south  side  seems 
to  have  been  the  only  entrance  into  all  the  side- 
chambers.  (D  in  plan.)  Theywent  up— That 
is,  persons  who  entered  tlio  upper  stories  went 
up  these  stairs.  'Winding-stairs — Marked  s  in 
r?) /</<f /<;— that  is,  the  middle  chamber  of  the 
middle  story.  Out  of  the  middle  into  the 
third — Out  of  the  middle  chamber  of  the  mid- 
dle story  into  the  middle  chamber  of  the  third 
story.  So  the  staircase  was  not  on  the  outside 
of  the  house,  as  is  usual  in  the  East,  but  on  tlie 
inside. —  Terry. 

9.  Finished  it — The  form  or  shape  of  the 
roof  is  left  entirely  uncertain.  Many  conclude, 
from  the  silence  of  the  text,  that,  like  Oriental 
buildings  generally,  its  roof  was  flat.— TVrz-y. 
Boards  of  cedar— The  cedar  of  Lebanon, 
brought  down  in  rafts  from  Tyre  to  Joppa,  and 
thence  transported  overland.  The  cedar  was 
considered  a  very  durable  wood.  The  roof  of 
the  tem})le  of  Diana  at  Ephesus  is  said  to  have 
lasted  four  liuiulred  years. 

10.  He  biailt  chambers  — As  already  discov- 
ered in  verses  5,  6.  Five  cubits  high— The 
writer  mu.st  mean  each  story  was  of  this  height. 
Consequently  the  side  buildings  had  an  internal 
height  of  3x5  cubits,  and  reckoning  the  tloonng 
and  the  roof  of  the  whole  building,  an  external 
height  of  18  or  20  cubits  ;  so  that  the  temple- 
house,  which  was  thirty  cubits  high  within  and 
about  thirty-two  without,  rose  about  twelve  or 
fourteen  cubits  above  the  side  building,  and  there 
was  plenty  of  room  for  the  windows  in  the  side 
walls. — Keil. 


12  Concerning  this  house  which 
tliou  art  in  building,  if  thou  wilt 
walk  in  my  statutes,  and  execute 
my  judgments,  and  keep  all  my  com- 
maiulments  to  walk  in  them;  then 
will  I  perform  my  word  with  thee, 
which  I  spake  unto  Da'vid  thy 
father. 

13  And  '  I  will  dwell  among  the  chil- 
dren of  Is'ru-el,  and^  will  not  forsake  my 
people  Is'ra-el. 

14  So  Sol'o-mon  built  the  house,  and 
finished  it. 


8  i   29.  45  ;    Lev.  V6.  1 1  ;  S  Cor.  6.  16 ;  Heb.  3.  <  ; 


11.  The  word  of  the  Lord  came  to  Solo- 
mon— Probably  by  a  prophet.  It  was  very 
seasonable,  being  designed  first  to  encourage 
him  to  go  on  with  the  building  by  confirming 
anew  the  promise  made  to  his  lather  David, 
(2  Sam.  7;)  and  secondly,  to  warn  him  against 
the  pride  and  presumption  of  supposing  that, 
after  the  erection  of  so  magnificent  a  temple,  he 
and  his  people  would  always  be  sure  of  the 
presence  and  favor  of  God. — H.  Jamieson. 

12.  If  thou  wilt  walk— God  plainly  lets 
him  know  that  all  this  charge  which  ho  and  his 
people  were  at,  in  erecting  this  temple,  would 
neither  excuse  them  from  obedience  to  the  law 
of  God,  nor  shelter  them  from  his  judgments  in 
case  of  disobedience :  keeping  God's  command- 
ments is  better  and  more  pleasing  to  him  than 
building  churches.— J/.  Henry.  My  word  .  .  . 
which  I  spake  unto  David— Tlie  promises 
made  to  David  were— (1)  that  he  should  be  suc- 
ceeded by  one  of  his  own  sons,  (2  Sam.  7.  12; 
Psa.  132.  11  ;)  (2)  that  the  kingdom  should  be 
established  in  the  line  of  his  descendants  forever 
if  they  were  faithful,  (Psa.  132.  12  ;)  and  (3)  that 
the  Israelitites  should  be  no  more  afflicted  as  be- 
foretime.  2  Sam.  7.  10.  These  promises  are 
now  confirmed  to  Solomon,  but  on  the  express 
condition  of  obedience,  and  two  further  promises 
are  added. — Canon  Rawlinson. 

13.  14.  And  will  not  forsake  .  .  .  Israel — 
This  promise,  if  not  absolutely  new,  seems  to 
have  been  at  any  rate  more  positive  and  general 
thim  any  previous  similar  promise.  Moses 
promised  the  people  that  God  would  not  forsake 
them  in  their  struggles  with  the  Canaanites, 
(Deut.  31.  6,  8,)  and  God  made  a  similar  prom- 
ise to  Joshua.  Josh.  1.  5.  But  the  assurance 
now  given  seems  to  be  that  God  will  not  at  any 
time  or  under  any  circumstances  wholly  forsalu 
Israel. — Canon  Rawlinson 

271 


1  KiNCxS  6.  1-14. 


LESSON  IV. 


Fourth  Quarter. 


If,  from  the  walls,  we  look  Into  the  furniture ; 
what  is  the  altar,  whereon  our  sacrifices  of 
prayer  and  praises  are  offered  to  the  Almighty 
but  a  contrite  heart  ?  What  the  golden  candle- 
sticks, but  the  illumined  understanding,  wherein 
the  light  of  the  knowledge  of  God  and  his  divine 
will  shineth  forever?  What  the  table  of  show- 
bread,  but  the  sanctified  memory,  which  keepeth 
the  bread  of  life  continually  ?  Yea,  if  we  shall 
presume  so  far  as  to  enter  into  the  very  closet  of 
God's  oracle,  even  there,  O  God,  do  we  find  our 
unworthy  hearts  so  honored  by  thee,  that  they 
are  made  thy  very  ark,  wherein  thy  royal  law 
and  the  pot  of  thy  heavenly  manna  are  kept  for- 
ever, and  from  whose  propitiatory,  shaded  with 
the  wings  of  thy  glorious  angels,  thou  givest  the 
gracious  testimonies  of  thy  good  Spirit.witness- 
ing  with  ours  that  we  are  the  children  of  the 
living  God..— Bishop  Hall. 

Authorities  to  be  Consulted. 
Dean     Stanley's    Lectures    on     the    Jewish 
Church,  lecture  27.     C.  Geikie's  Houi-s  with  the 
Bible,  chap.  xvi.     See  Lesson  Helps  for  1876. 
Articles  on  Solomon's  Temple  in  Smith's  Dic- 
tionary of  the  Bible,  M'Clintock  and  Strong's 
Cyclopedia.  Foster's  Cyclopedia  of  Illustrations, 
numbers  marked  with  a  star  refer  to  poetical  quo- 
tations,] ver.  7  :  2495,  *4050,  4052,  4904,  11158. 
Practical  Thoughts. 
[lessons  from  the  TEMPLE.J 

1.  The  magnificence  of  the  building  showed 
the  impoilance  of  religion  to  the  nation,  and  the 
liberality  which  should  be  manifested  toward 
God's  cause. 

2.  The  altar,  standing  as  its  most  prominent 
object,  represented  the  central  truth  of  the  Gos- 
pel, atonement  for  sin. 

3.  The  laver  represents  the  purity  which  is 
needed  by  those  who  would  enter  into  fellow- 
ship with  God. 

4.  The  holy  place  represents  the  Church  on 
earth,  with  its  ordinances  and  privileges  of  wor- 
ship, into  which  we  enter  only  through  the 
blood  sprinkled  on  the  altar. 

5.  The  three  objects  in  the  holy  place,  candle- 
stick, table,  altar  of  incense,  represent  the  three 
relations  of  which  Christ  stands  to  his  Church, 
as  Light  of  Life,  Bread  of  Life,  and  Intercessor. 

6.  The  holy  of  holies  represents  the  Church 
in  heaven,  in  the  immediate  presence  of  God, 
and  separated  only  by  a  veil  from  the  Church 
on  earth. 

Sermon  Outline. 

BY  RET.  JESSE  BOWMAN  YOUNG,  A.M. 

In  history,  as  in  the  parable,  there  is  assigned  "  to 
every  man  his  work."  Solomon's  chief  work  was 
the  building  of  the  temple. 


1.  It  was  a  work  to  which  he  was  proHdcntially 
designated.  God  spoke  to  David,  "  Thy  son  shall 
build  an  house  to  my  name."  Solomon  realized  his 
mission  early  in  life,  felt  that  he  M-as  called  to  it, 
was  inspired  and  ennobled  by  the  thought  of  the 
magniflceut  enterprise  which  was  to  be  devolved  up- 
on him.  The  man,  engaged  in  any  enterprise,  who 
realizes  the  Divine  purpose  molding  his  life,  mark- 
ing out  his  changes  and  shaping  his  work,  may  at- 
tain unto  a  measiure  of  similar  greatness.  "  This  task 
is  given  to  me  from  heaven,"  is  an  inspiration.  It 
may  be  the  task  of  carrying  on  a  vast  system  of 
industry,  such  as  a  manufacturing  estabUshment, 
of  running  an  ocean  steamer,  or  teaching  a  school, 
or  editing  a  paper,  or  keeping  house,  or  caring  for 
children,  whatever  it  is,  let  the  consciousness  of 
God's  purposes,  care,  promises,  be  associated  with 
the  work  and  the  task  and  the  worker  will  both  b© 
ennobled. 

2.  It  ivas  a  work  for  which  great  preparations 
had  heen  made. 

Solomon  found  materials,  money,  plans,  made 
ready  for  his  hand.  He  was  expected  to  build  ; 
that  was  an  aid  in  the  work,  a  re-enforcement.  He 
began  where  David  left  off,  with  all  the  prestige, 
experience,  resources,  and  wealth  accumulated  by 
his  father  as  his  own  possessions. 

Thus  is  each  generation  the  heir  of  the  riches, 
learning,  heroism,  inventions,  discoveries,  achieve- 
ments, of  all  of  its  predecessors.  We  inherit  the 
accumulations  of  the  past.  The  ages  have  been  pre- 
paring materials  ready  to  our  hand  in  order  that 
we  may  build  wisely,  nobly,  enduringly. 

3.  In  this  ivork  Solomon  was  sustained  and 
guided  by  the  promises  of  God.  The  word  of  the 
Lord  had  pledged  to  David,  as  well  as  to  Solomon, 
success  in  the  enterprise.  Depending  on  these  cov- 
enants the  builder  pushed  his  work  on  to  comple- 
tion. At  last,  when  done,  his  utterance  of  praise 
and  gratitude  was,  "  0  Lord,  thou  hast  fulfilled  thy 
word." 

4.  The  wm'h  was  pursued  in  silence.  "  There 
was  neither  hammer  nor  ax  nor  any  tool  of  iron 
heard  in  the  house  while  it  was  building."  This 
indicates  the  thoroughness  of  the  preparations 
made,  the  skill  of  the  workmen,  the  reverence 
shown  to  the  sanctuary  even  while  it  was  going  up, 
and  conveys  a  hint  concerning  the  quiet,  worship- 
ful, thoughtful,  spirit  in  which  God  ought  to  be 
approached  in  his  house. 

"  No  workman's  steel,  no  ponderous  .axes  run?, 
Like  some  tall  palm  the  noiseless  fabric  sprung." 

So,  noiselessly,  without  tumult,  like  the  growth  of 
the  seed  in  the  ground,  progresses  the  kingdom  of 
God  on  earth. 

5.  The  buUding  of  the  temple,  after  years  of  toil 
and  prayer,  at  last  stood  forth,  a  great  work  com- 
pleted. Significantly  are  we  told,  "So  Solomon 
built  the  house  and  finished  it."  From  foundation 
to  cap-stone  it  was  done,  lacking  nothing,  except 
the  revelation  of  God's  presence,  and  that  was  added 
soon  to  crown  and  glorify  the  structure. 


Oct.  26,  1884. 


LESSON   IV. 


1  Kings  6.  1-14. 


Many  fail  because  they  are  fickle,  stop  midway,  are 
easily  discouraged,  do  not  persevere  until  tlieir 
work  Is  perfected. 

Learn  from  this  passaRe : 

<1)  Life  is  a  bulldiug,  aud  all  are  builders. 


(2)  Copy  in  this  structure  the  divine  model,  build 
on  a  Urm  foundation,  and  keep  on  working  until 
the  edifice,  shapely,  strong,  a  fit  dwelling  for  the 
King  of  kings,  is  complete.  Uuild  the  house,  and 
finish  it. 


B.C.  1005.]  LESSON  V.  [Nov.  2. 

The  Temple  Dedicated. — 1  Kings  8.  22-36. 

tiOLDEN  TEXT.— Behold,  (he  heaven  and  heaven  of  heavens  cannot  contain  thee 

-1  Kings  8.  27. 

TIME.-B.  C.  1005. 

Place.— The  temple  on  Mount  Morlah. 

Connecting  Links.— (l)  Description  of  the  temple  and  the  oraamenta.  1  Kings  6. 15-38;  7. 1-51.  (2)  The 
men  of  Israel  assemble  at  Jerusalem,  and  the  priests  take  up  the  ark.  1  Kings  8.  1-21. 

Introduction.— The  people  had  gathered  in  vast  throngs  from  every  part,  from  the  southern  bound- 
ary of  the  land  at  the  Wady-el-Arish,  the  river  of  Egypt,  to  Hamath,  far  north,  on  the  Orontes,  and 
crowded  the  temple  area,  outside  the  court  of  the  priests.  In  this  last,  as  many  of  the  sacred  orders  as  the 
space  permitted  now  took  their  appointed  places.  A  full  choir  of  Levites,  under  Asaph,  Heman,  and 
Jeduthun.  were  at  the  east  end  of  the  great  altar,  with  one  hundred  and  twenty  priests,  bearing  the 
sacred  trumpets.  A  scaffold  of  polished  brass,  four  and  a  half  feet  high,  and  seven  feet  square,  had  been 
placed  for  the  king  in  the  midst  of  the  court,  and  to  this  he  now  approached,  surrounded  by  all  the  mag- 
nificence which  he  so  much  loved,  five  hundred  guards  attending  him  with  golden  shields.  The  high 
oiHcers  of  his  court  followed  in  their  grandest  robes.  So  great  a  monarch  could  not  enter  by  the  same 
gate  as  his  subjects.  A  private  door  had  been  made  specially  for  himself,  connected  with  the  palace  on 
the  slope  of  the  hill  behind,  by  a  magnificent  staircase  of  sandal-wood.  The  brazen  scaffold  served  for 
a  temporary  throne.  An  outburst  of  music  from  a  multitude  of  performers  and  singers  presently  filled 
the  air,  the  innumerable  spectators  catching  up  the  ever-reeuiring  refrain,  "  For  He  is  good,  for  his 
mercy  endureth  for  ever."  Meanwhile  the  temple  was  seen  to  be  filled  with  a  thick  darkness,  in  which 
all  recognized  the  cloud  of  the  Presence,  once  the  symbol  of  the  Divine  glory  over  the  tabernacle  of  Sinai. 
So  dense  was  it  that  it  stopped  the  ministrations  of  the  priests.  But  Solomon  instantly  caught  its 
immense  significance  as  a  pledge  of  the  acceptance  of  the  temple  by  Jehovah  as  his  dwelling-place,  in- 
stead of  the  tent  of  meeting,  which  It  superseded.  Turning,  therefore,  to  the  people,  he  broke  the  silence 
such  an  awful  appearance  had  imposed.  "Jehovah,"  said  he,  "has  said  that  he  would  dwell  in  the 
thick  darkness.  But  I  have  built  a  house  for  Thee,  (not  a  mere  tent,  as  hitherto,)  even  a  fl.xed  place  for 
thy  dwelling  forever."  Then,  as  if  himself  high-priest  as  well  as  king,  he  proceeded  to  perform  the 
supreme  Siicerdotal  act  by  solemnly  blessing  the  assembled  people,  who  stood  reverently  before  him. 
This  ended,  he  went  forward  to  the  great  altar.  Here,  instead  of  the  usual  standing  posture  in  devo- 
tion, he  knelt  down,  the  first  instance  in  Scripture  of  this  attitude  and,  stretching  out  his  hands  to- 
ward heaven,  uttered  a  prayer  of  almost  unequaled  sublimity,  that  in  all  troubles  of  the  nation  or  indi- 
viduals, at  home  or  in  foreign  lands,  God  might  hear  and  answer  the  cries  directed  toward  his  holy  hill. 
A  second  priestly  benediction  from  his  lips  closed  this  pait  of  the  ceremonial.— C.  Geihie. 


22  And   Sol'o-mon  stood   before    the 
'altar  of  the  Lord,  in  the  presence  of  all 


22.  And  Solomon  stood— We  learn,  from 
2  Chron.  6.  13,  that  the  king  was  so  placed  as 
to  be  seen  by  all  present,  being  raised  about  five 
feet  above  the  level  of  the  floor  by  means  of  a 
brazen  platform  set  up  before  the  altar  in  the 
midst  of  the  court.  "We  also  learn  distinctly 
what  is  implied  below,  (in  ver.  54, ;\  but  omitted 
here,  that,  before  beginning  his  prayer,  he  knelt 
down  upon  his  knees.  —  Canon  Rawlinson. 
Before  the  altar  of  the  Lord— lie  was  both 
18 


the  congregation  of  Is'ra-el,  and  spread 
forth  his  hands  toward  heaven: 


before  the  altar  and  in  presence  of  the  con- 
gregation. The  altar  here  referred  to  was  the 
great  brazen  altar  of  bunit-offerings  which  stood 
in  the  court. — M.  S.  Terry.  Spread  forth, 
his  hands  —  The  expression  favors  tlie  idea 
tliat  Solomon  oflcred  the  prayer  upon  his 
knees,  with  his  face  turned  toward  the  con- 
gregation, and  not  with  his  buck  to  the  peo- 
ple and  his  face  turned  toward  the  temple. — 
Keil. 

273 


1  Kings  8.  22-36. 


LESSON   V. 


Fourth  Quarter. 


23  And  he  said,  Lord  God  of  Is'ra-el, 
"  there  is  no  God  like  thee,  in  heaven 
above,  or  on  earth  beneath,  ^  who  keep- 
est  covenant  and  mercy  with  thy  servants 
that  walk  *  before  thee  with  all  their 
hearts; 

24  Who  hast  kept  with  thy  servant 
Da'vid  my  fatlier  that  thou  promisedst 
him:  thou  spakest  also  with  thy  mouth, 
and  hast  fultilled  it  with  thine  hand,  as 
it  is  this  day. 

25  Therefore  now.  Lord  God  of  Is'ra- 


He  was  far  from  tbinking  it  any  disparage- 
ment to  him  to  be  his  own  chaplain  and  the 
mouth  of  the  assembly  to  God ;  and  shall  any 
think  themselves  too  great  to  do  this  office  for 
their  own  families?  Solomon,  in  all  his  other 
glory,  even  on  his  ivory  throne,  looked  not  so 
great  as  he  did  now.— JI.  Henry. 

23,  24.  There  is  no  God  like  thee— Not 

that  there  is  no  god  among  all  those  in  heaven 
and  earth  like  Thee,  but  nothing  is  like  to  thee, 
who  art  in  heaven  above  and  on  earth  below. 
Jehovah,  the  God  of  Israel,  is  not  compared 
here  with  other  gods,  but  on  the  contrary,  is 
described  as  the  only  true  God. — Bahr.  "Who 
keepest  covenant  and  mercy — By  granting 
the  blessings  promised  to  his  people,  the  Lord 
has  hitherto  proved  himself  to  be  the  true  and 
only  God  in  heaven  and  on  earth,  who  keepeth 
covenant  and  mercy  with  those  who  walk  before 
him  with  all  their  heart.  This  acknowledg- 
ment produces  the  requisite  confidence  for  offer- 
ing the  prayer  which  is  sure  of  an  answer.  Matt. 
21.22;  Mark  11.  24;  Jas.  1.  &.—Keil.  Cove- 
nant and  mercy— Only  as  good  as  thy  word, 
in  keeping  covenant,  but  better  than  thv  word 
in  keeping  mercy,  doing  that  for  them  which 
thou  hast  not  given  them  an  express  promise  of, 
provided  they  walk  before  thee  with  all  (heir 
hearty  are  zealous  for  thee,  with  an  eye  to  thee. 
— M.  Henry.  "With  thy  servant  David— The 
promise  to  David  was,  that  his  son  should  enjoy 
the  peaceful  possession  of  his  kingdom  and 
conquests,  especially  that  he  should  build  the 
house  of  God,  which  David  desired,  but  was  not 
permitted  to  do.  This  promise  was  now  ful- 
fiUed. 

25.  There  shall  not  fail  thee  a  man — The 
original  promise  was  given  to  David  indirectly 
through  Nathan,  (2  Sam.  7.  11-17,)  and  was  ap- 
parently unconditional.  But  afterward,  it 
would  seem,  direct  information  of  God's  purpose 
was  vouchsafed  to  David  himself.  Psa.  89.  3.  4. 
274 


el,  keep  with  thy  servant  Da'vid  my 
father  that  thou  promisedst  him,  saying, 
"There  shall  not  fail  thee  a  man  in  my 
sight  to  sit  on  the  throne  of  Is'ra-el;  *so 
that  thy  children  take  heed  to  their  way, 
that  they  walk  before  me  as  thou  hast 
walked  before  me. 

26  And  ^now,  O  God  of  Is'ra-el,  let 
thy  word,  I  pray  thee,  be  verified,  which 
thou  spakest  unto  thy  servant  Da'vid  my 
father. 

27  But  ^  will  God  indeed  dwell  on  the 


It  was  then  that  the  condition  of  continued  obe- 
dience was  revealed.  See  Psa.  132.  12. — Canon 
Eaidinson.  So  that  thy  children  take  heed 
— Better,  only  if  thy  children^  etc.,  as  in  the 
margin.  The  Divine  promises  can  be  fully 
realized  only  on  conditions  of  righteousness  in 
the  people.  They  comfort  those  who  "  walk 
uprightly." — M.  S.  Terry. 

The  experiences  we  have  of  God's  performing 
his  promises  should  encourage  us  to  depend  upon 
them,  and  plead  them  vrith  God ;  and  those  who 
expect  further  mercies  must  be  thankful  for  for- 
mer mercies. 

26.  And  now— The  expression  "and  now" 
introduces  the  prayer  for  the  further  fulfillment 
of  the  promise,  never  to  allow  a  successor  upon 
the  throne  to  be  wanting  to  David,  in  the  same 
co!iditional  form  in  which  David  had  uttered 
the  liope  in  chap.  2.  4,  and  in  which  the  Lord 
had  renewed  the  promise  to  Solomon  during  the 
building  of  the  temple.  Chap.  6.  12,  \Z.—Keil. 
Let  thy  word  ...  be  verified- God's  prom- 
ises must  be  both  the  guide  of  our  de.-^ires,  and 
the  ground  of  our  hopes  and  expectations  in 
prayer.  David  had  prayed,  (2  Sam.  7.  25,) 
Lord,  do  as  thou  hast  said.  Note:  Children 
should  learn  of  their  godly  parents  how  to  pray 
and  plead  in  prayer. — M.  Henry.  "Which 
thou  spakest  unto  David— Solomon  has  hero 
in  miud  one  particular  point  in  the  promise, 
namely,  that  God  would  not  withdraw  his  mercy 
from  the  seed  of  David,  even  when  it  sinned. 
This  is  evident  from  what  follows,  where  he 
mentions  simply  cases  of  transgression,  and 
prays  that  they  may  be  forgiven. — Keil. 

27.  "Will  God  indeed  dwell  on  the  earth 
— Solomon  combines  with  his  belief  in  Jehovah's 
special  presence  in  the  temple,  which  is  the 
foundation  of  his  whole  prayer,  (see  verses  29, 
30,  33,  35,  38,  etc..)  the  strongest  conviction 
that  he  is  no  local  or  finite  deity,  but  is  ever 
present  every-where. — Canon  Eawlimon.    The 


Nov.  2,  1884. 


LESSON  V. 


1  Kings  8.  22-36. 


earth  ?  Behold,  the  heaven,  and  '  heaven 
of  heavens,  cannot  contain  thee;  liow 
much  less  this  house  that  I  have 
builded  I 

28  Yet  have  thou  respect  unto  the 
'  prayer  of  thy  servant,  and  to  his  sup- 
plication, O  Louo  my  God,  to  hearken 
unto  the  cry  and  to  tlie  prayer  which  thy 
servant  prayeth  before  thee  to-day. 

29  That  thine  eyes  may  be  open 
toward  this  house  night  and  day,  even 


heaven,  and  heaven  of  heavens— His  exalta- 
tion above  the  world  is  expressed  as  clearly 
and  forcibly  as  possible ;  Solomon  does  not  in- 
tend to  guard  against  the  delusion  that  God 
really  dwells  in  temples,  but  simply  to  meet  the 
erroneous  idea  that  he  dwells  in  the  temple  as 
men  dwell  in  a  house,  namely,  shut  up  within 
it,  and  not  also  outside  and  above  it — a  delusion 
■which  sometimes  forced  its  way  into  the  un 
spiritual  nation,  but  which  was  always  attacked 
by  the  prophets.  Cf.  Mic.  3.  11 ;  Jer.  7.  4,  etc. 
For  it  is  evident  that  Solomon  did  combine  with 
his  clear  perception  of  the  infinite  exaltation  of 
God  a  firm  belief  in  his  real  presence  in  the  tem- 
ple.— Eeil.  An  expression  of  pious  wonder  and 
astonishment,  and,  with  the  sequel,  an  utter 
refutation  of  those  rationalistic  critics  who  affirm 
that  the  Israelites  had  no  worthy  and  enlarged 
conceptions  of  Deity. —  Terry.  How  much 
less  this  house  —  This  house,  theretbre,  was 
not  built  as  if  it  were  proportionable  to  thy 
greatness,  or  could  contain  thee,  but  only  that 
tlierein  we  might  serve  and  glorify  thee. — Ihol. 
■Which  I  have  builded— "W  lien  we  have  done 
the  most  we  can  for  God,  we  must  acknowledge 
the  infinite  distance  and  disproportion  between 
us  and  him,  between  our  services  and  his  per- 
fections.— M.  Henry. 

28,  29.  Have  thou  respect  unto  the 
prayer  of  thy  servant — It  was  an  humble 
prayer,  the  prayer  of  thy  servant ;  an  earnest 
prayer,  such  a  prayer  as  is  a  cry ;  a  prayer 
made  in  faith,  "  before  thee^  as  the  Lord,  and  my 
God ;  Lord,  hearken  to  it;  have  respect  to  it, 
not  as  the  prayer  of  Israel's  king,"  (no  man's 
dignity  in  the  world,  or  titles  of  honor,  will 
recommend  him  to  God,)  "but  as  the  prayer  of 
tliy  servant." — M.  Henry.  That  thine  eyes 
may  be  open— These  words  do  not  mean  that 
God  was  besought  to  watch  over  the  building, 
and  take  it  under  his  almighty  protection,  but 
always  to  see  when  any  one  prayed  there,  and 


toward  the  place  of  which  thou  hast 
said,  My  name  shall  be  there;  that  thou 
mayest  hearken  unto  the  prayer  which 
thy  servant  shall  "make  'toward  this 
place. 

30  And  '"  hearken  thou  to  the  suppli- 
cation of  thy  servant,  and  of  thy  people 
Is'ra-el,  when  they  shall  pray  ''toward 
tliis  place:  and  hear  thou  in  heaven  thy 
dwelling  place;  and  when  thou  hearest, 
"  forgive. 


{^s: 


tbU  pla 


to  hear  his  prayer,  to  turn  his  eyes  and  earn 
toward  the  house.  Comp.  Psa.  34.  16. — Bahr. 
The  place  of  which  thou  hast  said — The 
reference  seems  to  be,  not  to  any  single  text, 
but  to  the  many  passages  in  Deuteronomy 
where  God  speaks  of  a  place  which  he  will 
clioose  in  one  of  the  tribes  to  "set  his  name" 
there,  to  which  the  Israelites  are  thenceforward 
to  bring  their  offering.  Deut.  12.  5,  11,  18,  etc. ; 
14.  23;  15.  20 ;  16.  2,  etc.  The  choice  of  Jeru- 
salem as  the  place  seems  to  have  been  made  by 
special  revelation  to  David.  See  Psa.  78.  68 ; 
132.  13;  and  comp.  1  Chron.  22.  \.— Canon 
Eawlinson.  My  name  —  My  presence,  and 
glory,  and  grace. — Pool.  Hearken  unto  the 
prayer  .  .  .  toward  this  place  —  Because  the 
name  of  God  will  be  in  the  temple,  that  is,  be- 
cause God  will  manifest  his  gracious  presence 
there  :  he  will  also  keep  his  eyes  open  upon  it, 
so  as  to  hear  the  prayer  of  Solomon  directed 
toward   it.  —  Keil. 

30.  When  they  shall  pray  toward  this 
place —"  Toward "  is  better  than  the  mar- 
ginal "in."  Wherever  they  were  the  Jews 
always  worshiped  toward  the  temple.  See  Psa. 
5.  7  ;  28.  2 ;  138.  2 ;  Jonah  2.  4 ;  and,  mora 
especially,  Dan.  6.  10.  —  Canon  Eaiclinson. 
Thy  dwelling-place — Which  he  adds,  that 
the  people  might  not  idolize  the  temple,  nor 
presume  upon  it,  as  if  God  were  now  fast  tied  to 
them,  as  having  no  other  dweUing-place ;  and  to 
direct  them  in  all  their  addresses  to  God  in  his 
temple,  to  lift  up  their  eyes  above  it,  even  to 
heaven,  where  God's  most  true  and  most  glori- 
ous dwelling-place  is. — Pool.  And  when  thou 
hearest,  forgive— Literally,  "  both  hear  and 
forgive,"  that  is,  "hear  the  prayer,  and  forgive 
the  sin  "  which  alone  causes  God  to  chasten  men 
or  to  withhold  from  them  his  choicest  blessings. 
-Canon  Eawlinson 

Nothing  but  forgiveness  of  sin  can  remove  the 
curse  by  which  transgression  is  followed.— iTeW. 
275 


1  Kings  8.  22-36. 


LESSON  V. 


Fourth  Quarter. 


31  If  any  man  trespass  agaiust  his 
neighbour/ and  an  oath  be  laid  upon  him 
to  cause  him  to  swear,  and  the  oath 
come  before  thine  altar  in  this  house: 

32  Then  hear  thou  in  heaven,  and  do, 
and  judge  thy  servants,  condemning 
"  the  wicked,  to  bring  his  way  upon  his 
head;  and  justifying  the  righteous,  to 
give  him  according  to  his  righteous- 
ness. 

33  When  "  thy  people  Is'ra-el  be  smit- 
ten down  before  the  enemy,  because  they 
have    sinned   ag-ainst   thee,    and   "  shall 


i  And  he  required 


-«aDeut.  25.  1. 


31.  If — This  general  prayer  is  tlien  par- 
ticularized, from  verse  31  onward,  by  the  intro- 
duction of  seven  special  petitions  for  an  answer 
in  the  different  cases  in  which,  in  future,  prayers 
may  be  oifered  to  God  in  the  temple.  The  Jirst 
prayer  (verses  31, 32)  has  reference  to  the  oaths 
sworn  in  the  temple,  the  sanctity  of  which  God 
is  asked  to  protect. — Keil.  If  any  man  tres- 
pass against  his  neighbor — The  prayer  refers 
to  the  cases  mentioned  in  Exod.  22.7-13,  and 
Lev  6.  2-5,  when  property  intrusted  to  any 
one  had  been  lost  or  injured,  or  when  a  thing 
had  been  found  and  the  finding  was  denied,  or 
when  an  act  of  fraud  had  been  committed ;  in 
which  cases  the  law  required  not  only  compen- 
sation with  the  addition  of  a  fiftli  of  its  value, 
but  also  a  trespass-offering  as  an  expiation  of  the 
sin  committed  by  taking  a  false  oaih.  But  as 
this  punishment  could  only  be  inflicted  when 
the  guilty  person  afterward  confessed  his  guilt, 
many  false  oaths  might  have  been  sworn  in  the 
oases  in  question  and  have  remained  unpunished, 
so  far  as  men  were  concerned.  Solomon,  there- 
fore, prays  that  the  Lord  will  hear  every  such  oath 
that  shall  have  been  sworn  before  the  altar,  and 
work,  that  is,  actively  interpose;  and  judge  his 
servants,  to  punish  the  guilty  and  justify  the 
innocent. — Jieil.  An  oath  be  laid  upon  him 
— According  to  the  requirement  of  the  law  in 
Exod,  22.  7-11,  which  provided  that  if  a  man 
suspect  his  neighbor  of  any  kind  of  trespass,  and 
has  no  evidence  to  convict  him,  he  can  require 
him  to  make  oath  of  his  integrity. — Terry. 

32.  Judge  thy  servants — Human  tribunals 
often  clear  tlie  guilty  and  condemn  the  right- 
eous ;  but  Solomon  prays  that  in  every  case  of 
oaths  concerning  trespass  brought  before  that 
altar,  the  right  may  be  vindicated.  —  Terry. 
Justifying  th.e  righteous,  to  give  >iim  ac- 
cording to  his  righteousness — ^To  vindicate 
iini,  and  to  manifest  his  integrity — Pool. 


turn  again  to  thee,  and  confess  thy  name, 
and  pray,  and  make  supplication  unto 
thee  -'^  in  tliis  house: 

34  Then  hear  thou  in  heaven,  and  for- 
give the  sin  of  thy  people  Is'ra-el,  and 
bring  them  again  unto  the  land  which 
tliou  gavest  unto  their  fathers. 

35  When  heaven  is  shut  up,  and  there 
is  no  rain,  because  they  have  sinned 
against  thee ;  if  they  pray  toward  this 
place,  and  confess  thy  name,  and  turn 
from  their  sin,  when  thou  afflictest 
them : 


3  Deut.  23.  25. ««  Lev.  26.  39. -/Or,  toward. 


33.  When  thy  people  Israel  be  smitten 

down— The  second  petition  refers  to  the  threat- 
enings  in  Lev.  26.  17,  and  Deut.  28.  25,  where 
the  nation  is  threatened  with  defeat  and  subju- 
gation on  the  part  of  enemies  who  shall  invade 
the  land. — Keil.  Confess  thy  name — Give  glory 
to  thy  name,  by  acknowledging  their  sins  and 
thy  justice,  and  by  accepting  the  punishment  of 
their  iniquity;  and  by  trusting  to  thy  power 
and  goodness  alone  for  their  deliverance. — Pool. 
Turn  again  to  thee — As  in  times  of  humilia- 
tion before  their  enemies  the  people  of  God  more 
tlian  once  were  led  to  repent  of  their  sins  and 
turn  to  God.  Supplication  unto  thee  in  this 
house — Margin,  "  toward  this  house."  If  they 
were  banished  into  a  strange  land,  how  could 
they  pray  in  this  house,  as  they  are  said  to  do, 
ver.  33  ?  (1.)  That  may  be  rendered  to  or  toward 
this  house,  as  it  is  expressed  vers.  29,  30.  The 
Hebrew  preposition  ieth,  in,  being  often  put  for 
el,  to  or  toward.  (2.)  This  may  be  understood  of 
divers  persons ;  and  so  the  sense  is  this  :  When 
the  people  of  Israel  be  defeated  in  battle,  and 
many  of  their  brethren  be  taken  prisoners,  and 
carried  into  captivity;  if  then  their  brethren 
remaining  in  the  land  shall  pray  heartily  for 
their  captive  brethren,  they  shall  be  delivered. — 
Pool. 

34.  Bring  them  again  into  the  land— To 
be  taken  away  from  the  land  of  promise,  to  be 
separated  from  communion  with  the  covenant 
people,  in  whose  midst  Jehovah  dwelt,  and  to 
live  among  heathen,  was  the  greatest  of  all  mis- 
fortunes to  an  Israelite,  and  it  was  very  natural 
to  pray  against  it. — Baker. 

35.  Heaven— The  lower  heaven,  in  which 
clouds  are ;  as  Deut.  11.  17 ;  Psa.  14.  7.  Is 
shut  ui) — The  heaven  is  compared  to  a  great 
store-house  in  God's  keeping,  out  of  which  noth- 
ing can  be  had  so  long  as  it  is  close  shut  up.-~ 
Pool.    There  is  no  rain- The  withholding  of 


Nov.  2,  1884. 


LESSON  V. 


1  Kings  8.  22- 


36  Then  hear  thou  in  heaven, 
and  forgive  the  sin  of  tliy  servants, 
and  of  thy  people  Is'ra-el,  that  thou 
teach    "them    the    "good    way    wliere- 


5.  8;  VS.  4,  5;   S7.  11  ;  S6.  II 


W.  IJ:  Pa. 


niui  in  case  of  sin  wa-s  Jilso  tlireatened  by 
the  law.  See  Lev.  2<>.  19;  Dcut.  11.  17;  28. 
23,  2i.— Canon  liawlinson. 

36.  Hear  .  .  .  forgive  .  .  .  teach — Trans- 
late, "  when  thou  art  teuchinij  tliein  (by  thy 
chastisement)  the  good  way  tliat  they  should 
walk  in,"  that  is,  when  thou  art  still  teaching, 
not  taking  vengeance. —  ('anon  Hawliniton.  That 
thou  teach  them  the  good  way— Not  only  by 
tliy  word,  for  that  was  done  before  ;  but  by  their 
afflictions,  which  is  one  of  God's  schools :  and 
especially,  by  thy  Siiirit,  enlightening  their 
minds  and  inclining  their  hearts,  that  they  may 
learn  and  profit  botli  by  the  word  and  by  their 
afflictions;.  And  this  is  here  fitly  added,  to  show- 
that  he  could  not  expeot  and  did  not  desire 
from  God  the  pardon  of  their  sins,  but  upon 
God's  terms,  to  wit,  upon  their  true  repentance. 
— Pool.  Give  rain — The  order  of  Solomon's 
prayer  is  very  observable :  first  and  chiefly  he 
prays  tor  their  repentance  and  forgiveness,  wliich 
is  the  chief  blessing,  and  the  only  solid  founda- 
tion of  all  other  mercies  ;  and  then  he  prays  for 
the  temporal  mercies ;  thereby  teaching  us  what 
to  mind  imd  desire  principally  in  our  prayers, 
which  also  Christ  had  taught  us  in  his  perfect 
pattern  and  fonn  of  prayer ;  wherein  tliere  is 


in  they  should  walk,  and  give  rain 
uj)on  thy  land,  which  thou  hast 
given  to  thy  people  for  an  inherit- 
ance. 


-i«  1  Sam.  H.  S8 ;  Jer.  «.  18. 


with  the  Bible,  chap.  xvi.  Ewald's  History  of 
Israel.  Kitto's  History  of  the  Bible.  Fo.ster's 
Cyclopedia  of  Illustrations,  [numbers  marked 
with  a  star  refer  to  poetical  quotations,]  ver.  22  : 
4009;  23:  7593,  8607;  24:  4750;  27:  *5U, 
llOCl ;  32:    10078; 


2049,  S 
33,  84: 


)36;    29,  { 
4079;  35, 


;  4525, 
1:  4538. 


Practical  Thoughts. 
[public  prayer  to  god.] 

1.  Kings  and  chiefs  of  the  state  are  nowhere 
nobler  than  when  loading  their  people  in  public 
prayer  to  God.  Ver.  22. 

2.  Public  prayer  should  be  offered  in  a  rever- 
ent position  of  the  body.  Ver.  22. 

3.  Public  prayer  should  contain  praise  and 
thanksgivmg  to  God  for  all  his  mercies  toward 
his  people.  Ver.  23. 

4.  PubUo  prayer  should  recognize  God's  ftil- 
fillment  of  his  promises,  and  call  attention  to  his 
faithfulness.  Ver.  24. 

5.  Public  prayer  should  plead  God's  faithful- 
ness to  promise  in  the  past  as  a  gronnd  of  pres- 
ent petition.  Vers.  25,  26. 

6.  Public  prayer  should  be  accompanied  with 
confession  of  sins  and  petition  for  forgiveness. 


but  one  petition  for  outward,  and  all   the    rest    Ver. 


are  for  spiritual,  blessings. — Fbol. 

He  supposes,  first,  that  the  cause  of  the  Judg- 
ment would  be  sin,  and  nothing  else.  If  they  be 
><uiUten  before  the  enemy,  if  there  be  no  rain,  It 
Is  /<t(rti/.'*c  theu  hacc  KittneO  a^Ja^ust  thee;  that 
is  It  that  makes  all  the  mischief,  t^ccimdly,  that 
the  consequence  of  the  judjniient  would  be  that 
they  would  cry  to  God,  and  make  supplication  to 
him  in  or  toward  that  house.  Those  that  slighted 
him  before  would  solicit  him  then:  Lord,  in 
trouble  have  they  visited  thee :  In  their  affliction 
theji  will  seek  me  early  and  earnestly.     Tltirdly, 


that  the  condition  of  the  removal  of  the  judgment  j  bodies 
was  something  more  than  bare  praying  for  It. 
lie  Could  not,  he  would  not.  ask  that  their  prayer 
might  be  answered  unless  they  did  also  tttrn  from 
their  sill,  (ver.  ••«,)  and  turn  aoain  to  God,  (ver. 
33:)  that  Is,  unless  they  did  truly  repent  and  re- 
fonii.  On  no  other  terms  may  we  look  for  salva- 
tion, In  this  world  or  the  other.— .V.  Henry. 


7.  Public  prayer  should  recognize  national 
evils  as  the  result  of  national  sins,  and  should 
beseech  mercies,  not  only  upon  the  individual, 
but  upon  the  nation. 

Sermon  Outline. 

BY  KEV.  D.  S.  MONROE,   D.D. 

The  text  brings  us  within  the  sacred  precincts 
of  the  temple,  complete  in  every  part,  the  peo- 
ple assembled,  and  the  king  offering  the  Im- 
pressive prayer  of  dedication.    This  prayer  em- 


Authorities  to  be  Consulted. 

Dean  Stanley's  Lectures  on  the  History  of  the 

Jewish   Church,    lecture    27.     Geikie's  Hours 


I.  An  ascription  of  prnlBP.  Vers.  23,  24. 

It  is  right  to  desire  applause.  Commendation  Is 
not  flattery-.  The  "  well  done  "  of  God  Is  the  high- 
est aim  of  a  good  man.  God  delights  In  ascriptions 
of  praise.  The  psalms  are  filled  with  them.  We 
here  find, 

1.  A  recoffnitinn  of  Ood'g  majesty.  Ver.  23. 

As  all  our  hopes  rest  upon  the  character  of  God, 
we  should  have  a  profound  sense  of  his  greatness. 
In  proportion  to  the  elevated  position  of  those  we 
trust  Is  our  confidence  increased. 

277 


1  Kings  8.  22-36. 


LESSON  V. 


Fourth  Qtjartee. 


2.  A  recognition  of  God's  accessibility.  Ver. 
24, 

A  contemplation  of  the  Divine  majesty  solely  is 
calculated  to  fill  us  with  awe  ;  but  when  God  de- 
clares that,  though  "high  and  lofty,"  he  has  "  re- 
spect unto  the  lowly,"  our  trusting  heart  draws 
near  him,  and  the  tearful  eye  is  filled  with  the  light 
of  faith.  The  knowledge  that  we  have  his  presence 
with  us  strengthens  for  duty,  our  work  becomes 
more  effectual,  and  we  feel  that,  however  insignifi- 
cant the  deed,  it  Is  a  part  of  God's  great  plan. 

8.  A  recognition  of  God's  faithfulness.  Ver. 
28. 

Confidence  in  God,  and  encouragement  in  Chris- 
tian work,  rest  upon  the  conviction  that  what  we 
do  for  him  cannot  be  in  vain.  The  school-boy 
studies  in  hope,  the  miner  digs  in  hope,  the  warrior 
plans  in  hope,  but  the  Christian  is  assured  of  suc- 
cess. Has  not  God  said  :  "  He  that  goeth  forth  and 
weepeth,  bearing  precious  seed,  shall  doubtless 
come  again  with  rejoicing,  bringing  his  sheaves 
with  him  ?  "  and  "  He  is  faithful  that  promised." 

II.  An  acknowledgment  of  unworthlness. 

Instead  of  complaining  at  our  lot,  we  should 
endeavor  to  realize  our  littleness.  How  ill-deserved 
is  even  the  least  favor  we  receive  from  God  1  Of 
what  profit  are  our  works  to  God  ?  This  unworthi- 
ness  is  observed  when  we  consider, 

1.  God's  condescension.  Ver.  27. 

What  wonderful  thoughts  are  associated  with  the 
condescension  of  God  1  How,  in  order  to  give  us 
some  idea  of  his  character  and  love,  he  accommo- 
dates himself  to  our  comprehension. 

2,  God's  willingness  to  answer  prayer.  Ver. 
28. 

How  consoling  the  thought  that  He  who  fills  the 
heavens  with  ten  thousand  beams  of  Ught,  and  the 
forests  with  loveliest  songs  of  birds,  and  the  earth 
with  its  variegated  forms  of  beauty,  will  hear  the 
cry  of  the  humblest  soul,  and  breathe  into  it  the 
"peace  which  passeth  all  understanding." 


3.  God's  wiUingness  to  forgive  siiis.  Ver.  80. 

How  well  God  knows  the  depths  of  human  sin  1 
But  the  more  profoundly  we  feel  our  need  the  more 
willing  is  he  to  help  us  look  up  to  him  and  be  saved. 
He  does  not  require  us  to  know  how  he  forgives,  but 
we  may  know  when. 

III.  A  supplication  for  special  favors.  Vers. 
30,  36. 

The  character  of  our  desires  often  determines 
the  manner  of  God's  answers.  The  mere  form  of 
prayer  does  not  avail,  nor  is  a  general  belief  in 
God's  condescension  and  his  willingness  to  answer 
prayer  sufQcient. 

1.  It  must  be  specifie,  and  personal.    Ver.  28. 
Said  Paul,  "  For  this  cause  I  bow  my  knees." 

David's  prayer  was  threefold :  "  Blot  out  my  trans- 
gression, wash  me  thoroughly  from  mine  iniquity, 
and  cleanse  me  from  Hi  y  s  in. "  So  Solomon  specifies 
the  blessings  he  asks. 

2.  It  shoidd  not  be  selfish.  Ver.  31. 

Union  with  Christ  gives  us  enlarged  sympathy 
with  our  fellow-men.  In  proportion  as  we  see 
ourselves  we  feel  for  others.  Knowina:  our  own 
faults,  we  more  readily  bear  with  the  faults  of 
others.  Feeling  our  own  need,  we  more  freely  sup- 
plicate Divine  aid  for  others. 

3.  It  should  be  offered  for  our  country.  Vers. 
33-37. 

Devotedness  to  the  kingdom  of  Christ  does  not 
decrease  patriotism,  but  intensifies  it.  Especially 
should  this  be  true  in  our  land,  where  so  much  de- 
pends upon  the  virtue  of  the  people.  Hence  the  re- 
sponsibility of  teachers,  for  the  secret  of  a  nation's 
well-being  is  not  so  much  in  its  material  resources 
as  in  the  Divine  favor ;  and  this  truth  must  be  in- 
stilled into  the  minds  of  children. 

APPLY. 

Individuals  have  a  claim  upon  the  prayers  of 
God's  people. 

If  this  nation  Is  to  be  saved  from  ruin,  its  sal- 
vation depends  upon  the  Divine  favor. 


[Nov.  9. 


B.  C.  995.3  LESSON  VI. 

The  'Wisdom  of  Solomon. — 1  Kings  10.  1-13. 
GOLDEN  TEXT.— Behold,  a  greater  than  Solomon  is  here.— Matt.  12.  42. 

Time.— B.  C.  995. 

Place.— Jenisalem. 

Introduction.— This  account  of  the.Queen  of  Sheba's  visit  to  Solomon  seems  to  he  inserted  here  be- 
cause of  its  association  with  his  commerce  with  Ophir.  The  traders  at  Ophir  spread  the  fame  of  the 
great  king  of  Israel  in  all  that  land,  (see  note  on  chap.  9.  28;)  and  the  queen,  eager  to  acquire  wisdom, 
and  curious  to  test  the  truth  of  the  reports  she  heard,  made  a  long  journey  to  visit  him.  We  see  in  her 
the  laudable  desire  to  acquire  wisdom,  and  the  custom,  so  common  in  the  ancient  time,  of  making  long 
journeys  to  visit  noted  seats  of  learning,  and  to  converse  with  men  noted  for  their  wisdom.  Her  exam- 
ple condemns  many  of  this  generation  who,  having  even  better  opportunities  than  hers,  and  a  greater 
than  Solomon  to  consult,  neglect  to  acquire  the  heavenly  wisdom  which  is  more  precious  than  rubies; 
and  a  tree  of  life  to  them  that  lay  hold  on  her.  Comp.  Matt.  12. 42.— Terry. 
27S 


Nov.  9,  1884. 


LESSON  VI. 


1  Kings  10.  1-13. 


1  And  Avlien  tlie  '  queen  of  Slie'ba 
heard  of  the  fsinie  of  Sul'o-nion,  concern- 
ing tlie  name  of  the  Lord,  slie  came 
'  to  prove  him  with  hard  questions. 

2  And  she  came  to  Je-ru'sa-lem  with 


1;  Mnlt.  U'.  4'.-;  Luke  11.  31. 


1.  The  queen  of  Sheba — As  there  is  a  She- 
ba  imiong  the  sons 
of  C'u.-^h,  (Gun.  10. 
7,)  uikI  another  Shu- 
ba  among  the  sons 
of  Joktun,  ((/.  28, J 
a  doubt  has  arisen 
whether  the  "  queen 
of  Sheba"  was  an 
I-;  t  h  i  o  p  i  a  n  or  an 
Arabian  princess. 
Tlie  expression, 
"Queen  of  the 
South," whicli  is;n>plud  t^> lierby  our  Lorcl,( Matt. 
12.  42,)  would  suit  equally  well  either  eountry. 
And  both  countries  profess  to  ha%'e  traditions  on 
the  subject  connecting  the  queen  of  Sheba  witli 
their  history.  In  both  countries,  too,  curiously 
enough,  government  by  queens  was  common. 
Still,  there  is  little  dilliculty  here  in  deciding 
between  the  rival  claims,  since  those  of  Arabia 
decidedly  preponderate.  The  Arabian  Sheba 
was  the  great  spice  country  of  tlie  ancient 
world  (Strabo,  xvi,  4,  sec.  10  ;)  whereas  Ethio- 
pia furnished  no  spices.  The  Arabian  Sheba 
was  an  important  kingdom.  Sheba  in  Etliinpiu 
was  a  mere  town,  subject  to  MeroC.  If  Ophir 
be  placed  in  Arabia,  there  will  be  an  ad- 
ditional reason  for  regarding  Sheba  as  in  the 
saine  quarter,  since  then  Solomon's  trade  with 
that  place  will  account  for  his  fame  having 
reached  the  Sabiean  princess. —  Canon  Itaiclin- 
soii.  The  Arabs  call  the  naim-  of  this  queen 
B.ilkis. —  Ternj.  Th.e  fame  of  Solomon  con- 
cerning the  name  of  the  Lord— In  other 
words,  the  fame  which  Solomon  had  acquired 
through  the  name  of  the  Lord,  or  through  the 
fact  that  the  Lord  so  glorified  himself  in  him. — 
Kdl.  The  clause  is  confessedly  very  obscure. 
May  it  not  mean  wh.it  wc  should  call  "  his 
religions  fame,"  as  di.stinct  from  his  artistic, 
literary,  military,  or  political  fame — "  his  fame 
as  respected  God  and  the  things  of  God  " — or, 
in  other  words,  "  his  moral  and  reliu'ious  wis- 
dom ?" — Canon  liawlimon.  She  came  to  prove 
him  with  hard  questions— A  common  cus- 
tom among  the  Arabs  of  ancient  and  modem 
times,  to  test  the  sagacity  and  wisdom  of  dis- 
tinguished   persons.       Josephus    relates     that 


u  very  great  train,  witli  camels  that  bare 
spices,  and  very  much  gold,  and  i)re- 
cious  stones:  and  when  she  was  come  to 
Soro-mon,  she  communed  with  him  of 
all  tliat  was  in  her  heart. 


ajudgei  14.  Hi;  Proverbi  1.  6. 


Hiram,  king  of  Tyre,  and  Solomon  also,  tried  to 
puzzle  each  other  with  riddles  and  enigmatical 
sayings.     "  The  spirit  of  this  asking  of  ques- 
tions and  solving  of  dark  riddles  is  of  the  very 
nature  of  the  Soeratio  wisdom  itself." — Stanley. 
We  know  merchants  that  venture  to  either 
Indies  tor  wealth  ;  others  we  know  daily  to  cross 
llie  seas  for  wanton  curiosity ;  some  few  plilloso- 
pliers  we  have  known  to  liave  gone  far  for  learn- 
ing, ami  among  princes  it  is  no  unusual  thing  to 
send  their  embassadors  to  far-distant  kiiiRiloms 
for  transaction  of  businesses  either  of  State  or 
commerce ;  but  tliat  a  royal  lady  should  in  per- 
son undert^ike  and  overcome  so  tedious  a  journey 
only  to  observe  and  imiuire  into  the  mysteries  of 
nature,  art,  religion,  is  a  thing  past  both  parallel 
and  limitation.— ZiiV/ioyj  Hall. 

2.  She  came  to  Jerusalem— A  journey  of 
a  tliousimd  or  twelve  hundred  miles. — "With 
a  very  great  train — A  long  train  of  beasts 
of  burden  forms  the  common  way  ot  traveling 
in  Arabia  ;  and  the  presents  specified  consist  of 
the  native  produce  of  that  country.  Of  course, 
a  royal  equipage  would  be  larger  and  more  im- 
po.sing  than  an  ordinary  caravan. — R.  Jamieson. 
Spices — They  were  chiefly  frankincense,  myrrh, 
opobalsain,  gum  tragacanth,  and  ladunum.  The 
special  spice  country  v*  the  Yemen,  which  cor- 
responds with  the  territory  assigned  by  the 
classical  writers  to  the  Saba?ans. —  Canon  Raw- 
linson.  And  very  much  gold— At  present 
there  are  not,  so  far  as  we  know,  any  goM-niines 
in  Arabia.  Still,  gold  may  have  been  found 
there  anciently,  as  Agatharcides  and  others 
declare  tliat  it  was.  Strabo  relates  that  the 
Saba?an8  were  enormously  wealthy,  and  used 
gold  and  silver  in  a  most  lavish  manner  in 
their  furniture,  their  utensils,  and  even  on  the 
walls,  doors,  and  roofs  of  their  houses. —  Canon 
L'awlinson.  And  precious  stones— Th«  chief 
precious  stones  which  Arabia  now  yields  are  the 
onyx  and  the  emerald.  Anciently  she  is  said  to 
have  produced,  besides  these  gems,  the  follow- 
ing: Adamant,  amethyst-s,  clirysolites,  luvma- 
tites,  sards,  sardonyxes,  and  several  stones  for 
which  modem  jewelers  have  no  names.  Pearls, 
too,  were  readily  procurable  in  Arabia  from  the 
Persian  Gulf  fishery.— Canon,  limvlingon.  Of 
all  that  was  in  her  heart— We  do  not  mean 
enitrmas  in  the  sense  of  those  that  used  to  be 
279 


1  Kings  10.  1-13. 


LESSON  VI. 


Fourth  Quarter. 


3  And  Soro-mon  ^told  her  all  her 
"  questions :  there  was  not  any  thing  hid 
from  the  king,  which  he  told  her  not. 

4  And  wlien  the  queen  of  She'ba  had 
seen  all  Sol'o-mon's  wisdom,  and  the 
house  that  he  had  built, 

5  And  the  meat  of  his  table,  and  the 
sitting  of  his  servants,  and  the* attend- 
ance of  his  ministers,  and  their  apparel, 
and  his  "cup-bearers,  and  his*  ascent  by 


Isaiah    50.   4.- 


propounded  at  meals  or  otherwise ;  the 
did  not  want  any  trial  of  skill  in  enigmas  with 
Solomon,  but  wished  to  propound  important  and 
difficult  questions  to  him.  —Balir. 

When  we  come  to  a  rich  treasure,  we  need  not 
be  bidden  to  carry  away  what  we  are  able.  This 
wise  lady,  iis  she  came  far  for  knowledge,  so, 
finding  plenty  of  this  vein,  she  would  not  depart 
without  her  full  load  ;  there  was  nothing  wherein 
she  would  leave  herself  unsatisfied.  She  knew 
that  she  could  not  every  day  meet  with  a  Solo- 
mon, and,  therefore,  she  makes  her  best  use  of 
so  learned  a  master ;  now  she  empties  her  heart 
of  all  her  doubts,  and  fills  it  with  instruction.— 
Bishop  Hall. 

3.  Told  her  all  her  questions — Literally 
the  Hebrew  runs,  "  And  Solomon  told  her  all 
her  woi-ds  ;  there  was  not  a  word  hid  from  the 
king,  that  he  told  her  not."  Solomon,  that  is, 
answered  all  her  questions  without  any  excep- 
tion.—  Canon  Rawllnson. 

4.  The  house  -which  he  had  built — His 
royal  palace,  not  the  Lord's  house,  which,  it 
would  seem,  she  was  not  permitted  to  enter,  but 
only  saw  the  ascent  to  it  by  which  the  king 
went  up.  "We  incline,  with  a  number  of  recent 
authorities,  to  place  the  palace  of  Solomon  at 
the  south-east  corner  of  the  modern  Haram  area. 
Here  Captain  Wan-en's  excavations  revealed 
walls  as  ancient  as  the  time  of  Solomon,  and 
here  he  locates  the  ancient  palace. — Terry. 

5.  The  sitting  of  his  servants — "  The  seat 
of  his  retainers  and  the  standing  of  his  serv- 
ants," that  is,  the  places  in  the  palace  assigned 
to  the  ministers  and  servants  of  the  kmg,  which 
were  conti'ived  with  wisdom  and  arranged  in  a 
splendid  manner. — Keil.  The  attendance— Or, 
the  stiinding-place.^.  The  serving-posts  or  po- 
Bitions  of  duty  assigned  to  the  ministers.  All  of 
these  were  doubtless  arranged  and  adorned  in  a 
splendid  style.  —  Terry.  His  ministers  —  A 
higher  order  of  servants  than  those  whose  sit- 
ting-places have  just  been  mentioned.  They 
were  attendants  on  the  king's  person,  stood  in 


which  he  went  up  unto  the  house  of  the 
Lord;  there  was  no  more  spirit  in  her. 

6  And  she  said  to  the  king,  It  was  a 
true  <^  report  that  I  heard  in  mine  own 
land  of  thy  « acts,  and  of  thy  wisdom. 

7  Howbeit  I  believed  not  the  words, 
until  I  came,  and  mine  eyes  had  seen  it; 
and,  behold,  the  half  was  not  told  me: 
/thy  wisdom  and  prosperity  exceedeth 
the  fame  which  I  heard. 


-d  Word. e  Or,  sayings. 


his  presence,  and  all  their  duties  brought  them 
more  or  less  into  immediate  proximity  to  Solo- 
mon. —  Terry.  And  their  clothing — Which 
tliey  received  from  the  king.  —  Keil.  Cup- 
bearers— Or  butlers ;  whose  office  it  was  to 
take  cliarge  of  the  royal  plate,  and  to  pour  out 
and  bring  wine  to  the  king.  See  Neh.  1.  11. 
Some  understand  the  word  of  the  drinking- 
vessels  which  he  used. — Terry.  His  ascent — 
The  private  entrance  or  passage-way,  magnifi- 
cently wrought,  by  which  he  ascended  to  the 
temple  from  some  part  of  his  own  house.  Comp. 
2  Kings  16.  18;  1  Chron.  26.  16.  From  this  it 
appears  that  the  palace  was  at  a  lower  elevation 
than  the  temple,  and  probably  on  the  southern 
slope  of  Moriah. — Terry.  There  w^as  no  more 
spirit  in  her — She  was  astonished,  and  rapt  up 
in  a  kind  of  ecstasy,  and  could  scarce  determine 
whether  she  did  really  see  these  things,  or 
whether  it  was  not  only  a  pleasant  dream. — 
Pool. 

6,  7.  She  said  to  the  king— She  then  said, 
with  astonishment,  to  Solomon,  that  of  what  her 
eyes  now  saw  she  had  not  heard  the  half 
through  the  report  which  had  reached  her  of  his 
affairs  and  of  his  wisdom,  and  which  had  hither- 
to appeared  incredible  to  h&r.—Keil.  Thy  .  .  . 
prosperity— The  Hebrew  word  here  used  may 
mean  either  "prosperity"  or  "goodness." 
Prosperity  seems  to  be  intended  in  this  place. — 
Canon  Bawlinson. 

Usually  things  are  represented  to  us,  both  by 
common  fame  and  by  our  own  imagination,  much 
greater  than  we  find  them  when  we  come  to  ex- 
amine them ;  but  here  the  truth  exceeded  both 
fame  and  fancy.  Those  who,  through  grace,  are 
brought  to  experience  the  delights  of  communion 
with  God,  will  say  that  the  one  half  was  not  told 
them  of  the  pleasures  of  Wisdom's  ways  and  the 
advantages  of  her  gates.  Glorified  saints,  much 
more,  will  say  that  it  was  a  true  report  which 
they  hear  of  the  happiness  of  heaven,  but  that 
the  thousandth  part  was  not  told  them.  1  Cor.  2. 9. 
—M.  Henry. 


Nov.  9,  1884. 


LESSON  VI. 


1  KiNos  10.  1-13. 


8  Happy  ''are  thy  men,  happy  ai-e 
those  thy  stTvants,  wliich  staml  continu- 
ally Ix'tore  tliee,'//((/  tiiat  hear  thy  wisdom. 

9  lUcssrd  M)e  the  Loud  thy  God, 
which  <klighted  iu  thee,  to  set  thee  on 
the  throne  of  Is-ra-el:  because  the  Lokd 
loved  Is'ra-el  forever,  therefore  '  niaiie  he 
thee  king,  "to  do  judgment  and  justice. 

10  .\nd  she  gave  tlu;  king  an  iiundred 


'  Cli.p.  5. 


g  Alguiu  I 


8.  Happy  are  thy  men— It  Is  a  great  ud- 
vmiUijre  to  be  ill  goixl  fainilies,  and  to  have  op- 
I>ortunity  of  freiiuent  converse  with  those  tliut 
are  wise,  and  good,  and  coinmunieative.  Many 
liave  tills  iiappiness  who  know  not  how  to 
value  it.  With  much  more  reason  may  we  say 
this  of  (.'hrist's  servants,  Blessed  are  they  that 
dipell.  in  /lis  houae,  they  will  he  still  praising  him. 
—if.  I{mr,j. 

9.  Slessed  be  the  Lord — An  aeknowledg- 
inent  of  Jiiiovali  as  tlio  God  of  Israel  was  recon- 
cilable with  polytlieism.  And  the  fact  that 
nothinjtr  is  said  about  lier  offering  sacrifice  in  the 
temple  shows  that  the  conversion  of  the  queen 
is  not  to  be  thought  of  here.— A'ttV.  Which 
delighteth  in  thee— What  she  saw  and  heiird 
excited  lu.-r  wonder  to  such  a  degree  that  it 
seemed  to  her  directly  imparted  by  the  God 
Solomon  adored,  and  for  whom  she  became 
filled  with  reverence. — Bohr.  To  do  judg- 
ment and  justice— That  is,  to  e.\ecute  just 
judgment  among  them,  to  govern  them  ivith 
right  and  equity.  She  tacitly  admonisheth  Solo- 
mon, that  he  was  not  made  king  that  he  might 
live  in  ease  and  pleasure  and  splendor,  but  for 
the  gootl  of  his  people. — Puol. 

Rulers  are  given  their  high  position  by  God, 
not  simply  to  enjoy  the  pleasures  of  life,  and  to 
see  pood  days,  but  to  administer  justice  to  their 
subjects,  and  care  for  their  temporal  and  eternal 
welfare.— Cteiautkr. 

10.  A  hundred  and  twenty  talents  of 
gold— About  three  millions  and  a  half  of  dol- 
lars. That  the  gold  of  Sheba  should  be  given  to 
Solomon  was  prophesied  by  the  writer  of  Psalm 
li. —  Canon  Rawlinson.  And  of  spices  very 
great  store— The  immense  abundance  of  spices 
iu  Arabia,  and  especially  in  the  Yemen  or  Sabajjm 
country,  is  noted  by  many  writers.  Herodotus 
says  that  the  whole  tract  e.vhaled  an  odor  mar- 
velously  sweet,  (iii,  113.)  Diodorus  relates  that 
the  odor  was  carried  out  to  sea  to  a  considerable 
distance  from  the  shore,  (ii,  46.)  According  to 
Strabo,  the  spice-trade  of  Arabia  was  in  the 
bands  of  two  nations,  the  Saba^ans  and  the  Ger- 


and  twenty  talents  of  gold,  and  of  spices 
very  great  store,  and  precious  stones: 
there  came  no  more  such  abundance  of 
s|)ices  as  these  which  tiie  queeu  of  Sbe'- 
\k\  gave  to  king  Sol'o-mon. 

11  And  "the  navy  also  of  Hi'ram, 
that  brought  gold  from  '"  O'phir,  brought 
in  from  O'phir  great  plenty  of  i' almug 
trees,  and  precious  stones. 


rhffians,  whose  profits  from  it  were  so  enor- 
mous that  in  his  time  they  were  the  two 
wealthiest  nations  on  the  face  of  the  earth. — 
Canon  Bawlinson. 

Thus  she  paid  for  the  wisdom  she  had  learned, 
and  did  not  think  she  bought  it  dear.    Let  those 
that  are  taught  of  God  give  him  their  hearts,  and 
tlie  present  will  be  more  acceptable  than  this  of 
gold  and  spices.— 3/.  Heiir}/. 
11.  The  navy  also  of  Hiram— See  chap.  9. 
26-2S.      The    ships    were    Solomon's,    but    the 
sailors  were  Tyriaiis  furnished  by  King  Hiram, 
as  the  Israelites  of  that  age  were  but  little  accus- 
tomed to  commerce  and  seafaring.     In  monarch- 
ical countries  of  the  ancient  time  business  was  not 
conducted   by  private  enterprise,  but  by  agents 
in  iiehalf  of  the  king.    Gold  from  Ophir — The 
controversy  concerning  the  locality  of  Ophir  will 
probably  never  be  settled.    It  has  been  placed 


in  Arabia,  in  India,  in  the  Burmese  peninsula,  at 
Ceylon,  on  the  east  coast  of  Africa,  in  Armenia, 
in  Phrygia,  in  Il>eria,  and  in  South  America, 
where  it  has  been  identified  with  Peru.  Among 
thesa  various  opinions  three  predominate,  all 
modems,  e.xcept  a  very  few,  Vieinir  in  favor  either 
of  Arabia,  India,  or  Eastern  Africa.  Africa  has 
comparatively  few  advocates,  but  M.  Quatremere 
and  Dean  Milman  are  among  them.  India  ia 
preferred  by  Lasson,  Theuius,  Ewald,  and  Ber- 
281 


1  Kings  10.  1-13. 


LESSON  VI. 


Fourth  Quarter. 


12  And  "  the  king  made  of  the  ahnug 
trees  *  pillars  for  the  house  of  the  Lord, 
and  for  the  king's  house,  harps  also  and 
psalteries  for  singers:  there  came  no 
such  alraug  trees,  nor  were  seen  unto 
this  day. 


theau.  Arabia's  claims  are  supported  by  the 
greatest  number,  among  whom  are  Winer,  Keil, 
Kalisch,  and  Mr.  Twistleton.  The  grand  argu- 
ment in  favor  of  Arabia  is  derived  from  the  oc- 
currence of  Opliir  in  the  manifestly  Arabian  list 
of  names  in  Gen.  10.  25-29. — Canon  Eawlinson. 
Of  almug  trees— Joseph  us  describes  them  as  a 
sort  oipine  ;  Shaw  understands  the  cypress  to  be 
meant ;  but  most  moderns  identify  this  tree  with 
tlie  sandal-wood,  which  was  celebrated^  in  the 
East  from  very  early  times  as  a  fine-grained  and 
fragrant  tree. — Terry. 

12.  Pillars — Eather,  a  balustrade  to  fend  the 
side  of  some  elevated  passage  or  stair- w^ay.  The 
latter  meaning  is  here  the  more  probable.  The 
balustrades  of  the  stair-ways  in  the  temple  and  in 
the  palace  were  made  of  this  celebrated  wood. — 
Terry.  Harps  also — The  Jewish  harp  {kinnor) 
was  of  a  triangular  shape,  and  had  ordinarily 
ten  sti'ings. — Canon  Eawlinson.  Psalteries- 
See  Third  Quarter,  Lesson  II,  verse  5,  notes. 

13.  All  her  desire — Whatever  of  a  portable 
nature  she  desu-ed  to  caiTy  home  with  her  as 
mementos  of  Solomon's  greatness  and  glory. — 
Terry.  "Whatsoever  she  asked — Asking  for 
presents  is  common  in  the  East,  and  is  p)racticed 
by  persons  of  all  ranks.  No  feeling  of  shame 
prevents  either  the  prince  or  the  peasant  from 
requesting  to  have  given  him  any  thing  that  he 
sees  and  covets.  A  retura,  however,  is  made, 
as  a  matter  of  course,  for  presents  received  in 
this  way,  and,  indeed,  for  all  presents,  except 
they  be  rewards  for  service  or  alms. — Canon 
Eawlinson.  Of  his  royal  bounty — Or,  as  the 
margin  has  it,  gave  liev  according  to  the  hand  of 
King  Solomon.  That  is,  besides  giving  her  the 
things  she  asked  for,  he  ga\e  her  presents  be- 
coming his  gi-eat  wealth.  As  she  had  brought 
him  presents  of  such  great  value,  it  was  but  a 
matter  of  kingly  courtesy  for  him  to  respond  by 
similar  gifts. — Terry. 

Legend  has  been  busy  with  an  account  of  the 
tests  with  which  the  queen  tried  the  wisdom  of 
Solomon.  She  had  dressed,  we  are  told,  five  hun- 
dred boys  as  girls,  and  five  hundred  girls  as  boys, 
and  collected  one  thousand  carpets  of  gold  and 
silver  tissue,  a  crown  adorned  with  pearls  and 
diamonds,  and  a  great  quantity  of  perfumes.  All 
these  were  sent  to  Jerusalem,  and  with  them  a 


13  And  king  Sol'o-mon  gave  unto  the 
queen  of  She'ba  all  her  desire,  whatso- 
ever she  asked,  besides  that  which  Sol'o- 
mon  gave  her  'of  his  royal  bounty:  so 
she  turned,  and  went  to  her  own  country, 
she  and  her  servants. 

t  AcLOrding  to  the  baud  of  king  Solomon. 


single  pearl,  a  diamond  cut  through  in 
and  a  crystal  goblet  in  a  box.  Her  envoy  brought 
also  a  letter  to  Solomon,  which  intimated  that,  if 
he  were  really  a  prophet,  he  would  tell  which 
were  boys  and  which  girls  in  the  train  of  her 
embassadors,  guess  the  contents  of  the  box, 
pierce  the  pearl,  thread  the  diamond,  and  All  the 
goblet  with  water  which  came  neither  from  earth 
nor  heaven.  The  king  told  the  contents  of  the 
letter,  we  are  Informed,  before  it  was  opened ; 
distinguished  the  boys  from  the  girls  as  they 
washed  their  hands,  the  boys  only  dipping  their 
hands  in  the  water,  the  girls  tucking  up  their 
sleeves  to  their  shoulders,  and  washing  their 
arms  as  well.  By  the  help  of  a  magic  stone  he 
drilled  a  hole  through  the  pearl  at  once,  and  he 
threaded  the  diamond  by  making  a  worm  pass 
through  it  with  a  fine  thread  in  its  mouth.  The 
crystal  goblet  he  filled  with  water  gathered  from 
the  sweat  of  a  wild  horse  ridden  furiously  over 
the  plain.— C.  Geikie. 

The  Visit  to  the  King. 
I. 
I  came  from  very  far  away,  to  see 
The  King  of  Salem  :  for  I  had  been  told 
Of  glory  and  of  wisdom  manifold. 
And  condescension  infinite  and  free. 
How  could  I  rest  when  I  had  heard  his  fame 
In  that  dark  lonely  land  of  death  from  whence  I 
came? 

II. 

I  came  (but  not  like  Sheba's  queen)  alone ! 
No  stately  train,  no  costly  gifts  to  bring : 
No  friend  at  court,  save  One,  that  One  the  King 
I  had  requests  to  spread  before  his  throne, 
And  I  had  questions  none  could  solve  for  me, 
Of  import  deep,  and  full  of  awful  mystery. 

III. 
I  came  and  communed  with  that  mighty  King, 
And  told  him  all  my  heart ;  I  cannot  say 
In  mortal  ear  what  communings  were  they. 
But  wouldst  thou  know,  go  too,  and  meekly  bring 
All  that  Is  in  thy  heart,  and  thou  shalt  hear 
His  voice  of  love  and  power,  his  answers  sweet  and 
clear. 

IV. 

0,  happy  end  of  every  weary  quest  1 
He  told  me  all  I  needed,  graciously- 
Enough  for  guidance  and  for  victory 

O'er  doubts  and  fears,  enough  for  quiet  rest ; 

And  when  some  veiled  response  I  could  not  read. 

It  was  not  hid  from  him— this  was  enough  Indeed. 


Nov.  e,  1884. 


LESSON  VI. 


1  Kings  10.  1-13. 


V. 

His  wisdom  and  his  glories  passed  before 
My  wondering  eyes  In  gradual  revelation  ; 
The  house  that  he  had  built,  its  strong  founda- 
tion. 
Its  living  stones,  and,  brightening  more  and  more, 
Fair  glimpses  of  that  palace  far  away. 
Where  all  his  loyal  ones  shall  dwell  with  him  for 
aye. 


True  the  report  that  reached  my  far-off  land 
Of  all  his  wisdom  and  transcendent  fame; 
Yet  I  believed  not  until  1  came— 

Bowed  to  the  dust,  till  raised  by  royal  hand. 

The  half  was  never  told  by  mortal  word  : 

My  King  exceeded  all  the  fame  that  I  bad  heard  1 


O,  happy  are  his  servants !  happy  they 
Who  stand  continually  before  his  face, 
Ready  to  do  his  will  of  wisest  grace ! 

My  King  I  is  mine  such  blessedness  to-day  ? 

For  I  too  hear  thy  wisdom,  line  by  line 

Thy  ever-brightening  words    in    holy    radiance 
shine. 

Tin. 
O,  blessed  be  the  Ix)rd  thy  God,  who  set 
(Jur  King  upon  his  throne  I  divine  delight 
In  the  Beloved,  crowning  thee  with  might. 
Honor,  and  majesty  supreme ;  and  yet 
The  strange  and  godlike  secret  opening  thus— 
The  kingship  of  his  Christ  ordained  through  love  to 
us  l—F.  R.  Havcraal. 


Authorities  to  be  Consulted. 
Gcikie's  Hours  with  the  Bible,  vol.  iii,  chap. 
16.  Milmaii's  History  of  the  Jews,  vol.  i.  Stan- 
ley's Jewish  Church,  lecture  .\.\viiL.  Ewald's 
History  of  Israel.  Bisliop  Hall's  Contempla- 
tions, book  xvii.  Kitto's  Daily  Bible  Illustra- 
tions. See  Lesson  llel{)8  for  1876.  Preacher's 
Lantern,  iv,  181.  Freeman's  Bible  Maimers 
and  Customs,  254,  64,  378,  432.  Foster's  Cyclo- 
pedia, [numbers  marked  witli  a  star  refer  to 
poetical  quotations,]  ver.  1 :  *1254  ;  1-9  :  *3908, 
*4006  ;  4  :  3414  ;  7  :  *3347,  *4007,  *4008. 

Practical  Thoughts. 

[lessons   FKOM    the    QIEEN   OF   8HEBA.] 

1  We  see  that  the  knowledge  of  God  imparts 
a  wisdom  which  gives  promineuce  and  honor 
from  the  world.  Ver.  1. 

2.  The  one  enlightened  by  Divine  wisdom  can 
instruct  those  who  come  for  knowledge.  Vers. 2, 3. 

3.  The  service  of  God  leads  oftener  than  the 
service  of  sin  to  prosperity  and  success.  Ver.  5. 

4.  The  compiiuions  of  those  who  are  wise  in 
Divine  trutli  gain  from  association  with  tliem. 
Ver.  8. 

5.  Prosperity  and  riches  are  the  gift  of  the 
Lord,  to  whom  belongs  the  praise  for  their  pos- 
session. Ver.  9. 

6.  Those  who  meet  with  God's  people  bear 
away  with  them  more  than  the  gifls  whicli  they 
bring.  Ver.  13. 


B.C.  995,  ff.] 


LESSON  VII. 


[Nov.  16. 


Solomon's  Six. 


Kings  11.4-13. 


GOLDEN    TEXT.— Keep  thy  heart  with  all  diligence  ;  for  out  of  it  are  the  issues  of  life. 
— PROV.  4.  23. 

Time.— B.  C.  993,  ff. 

Places.— Jerusalem,  and  the  hills  round  about. 

CON.NECTiNG    Li.NK.- Solomon's  foreign  wives.  1  Kings  11. 1-3. 

iNTRODUCTio.v.  27(6  caiwc«  of  Soloirum's  8in.— The  treaty  with  Hiram  of  Tyre,  which  enabled  him 
to  execute  the  intended  state  buildings  in  Jerusalem,  was  followed  by  allegiances  for  the  establishment 
of  a  wide-spread  commerce  both  by  sea  and  land,  through  which  ever-increasing  treasures  of  gold  and 
silver,  and  other  costly  goods  were  brought  to  the  king.  As  this  accumulation  of  riches  helped  to 
nourish  his  inclination  to  a  love  of  show,  and  created  a  kind  of  luxury  whicli  was  hardly  reconcilable 
with  the  simplicity  of  manners  and  the  piety  of  the  servant  of  (Jod,  so  the  foreign  trade  led  to  a  tolera- 
tion of  heathen  customs  and  religious  views  which  could  not  fail  to  detract  from  the  reverence  paid  to 
Jehovah,  however  little  the  trade  with  foreigners  might  be  in  itself  at  variance  with  the  nature  of  the 
Old  Testament  kingdom  of  God.  And  again,  even  the  great  wisdom  of  King  Solomon  might  also  become 
a  rock  endangering  his  life  of  faith,  not  only  that  an  excessive  thirst  for  inquiry  might  easily  seduce 
him  from  the  open  and  clearer  regions  of  the  kingdom  of  truth  into  the  darker  ones  of  the  kingdom  of 
lies— that  is,  of  magle— and  so  lead  him  to  the  paths  of  superstition ;  as  because  the  wide-spread  fame  of 
his  wisdom  brought  distinguished  and  wise  men  from  distant  lands  to  Jerusalem  and  Into  alliance  with 
the  Itlng,  and  their  homage  nattered  the  vanity  of  the  human  heart,  and  led  to  a  greater  and  greater 

2i3 


1  Kings  11.  4-13. 


LESSON  VII. 


Fourth  Quarter. 


toleration  of  heathen  ways.— S'eil.  The  extent  of  Solomon's  idolatry.— Various  opinions  have  been  held 
as  to  the  extent  and  the  true  nature  of  Solomon's  idolatry.  Some  (as  Augustine)  have  regarded  it  as 
complete  apostasy— an  apostasy  from  which  there  could  be  no  recovery ;  others  (as  Ewald)  have  seen  in 
It  nothing  but  a  wise  toleration,  rather  praiseworthy  than  blamable,  misrepresented  and  misunderstood 
by  the  religious  zealots  of  the  day.  The  truth  seems  to  lie  between  these  two  extreme  views.  Solomon 
did  not  ever  openly  or  wholly  apostatize.  He  continued  his  attendance  on  the  worship  of  Jehovah,  and 
punctually  made  his  offerings  three  times  a  year  in  the  temple.  1  Kings  9.  25.  But  his  heart  was  not 
"  perfect  "  with  God.  Many  causes  had  concurred  to  weaken  the  religious  earnestness  of  his  younger 
days,  as  the  corrupting  influence  of  wealth  and  luxury,  the  canker  of  sensualism,  an  increasing  world- 
liness,  leading  him  to  adopt  more  and  more  a  worldly  policy,  and  perhaps  a  growing  laiitudinarianism, 
arising  from  contact  with  all  the  manifold  forms  of  human  opinion.  His  lapse  into  deadly  sin  was  no 
doubt  gradual.  Partly  from  ostentation,  partly  from  that  sensualism  which  is  the  most  common  failing 
of  Oriental  monarchs,  he  establishes  a  harem  on  a  grand  and  extraordinary  scale ;  he  then  admitted 
among  his  wives  and  concubines  "strange  women,"  that  is,  foreigners,  either  from  worldly  polipy,  or 
for  variety's  sake  ;  he  allowed  himself  to  fall  too  much  under  seraglio  influence  ;  his  wives  "turned  away 
his  heart."  To  gratify  them  he  built  magnificent  temples  to  their  false  gods,  temples  which  were  the 
scene  of  rites  cruel  and  impure  ;  he  was  not  ashamed  to  build  these  temples  right  over  against  Jerusa- 
lem, as  manifest  rivals  to  "the  temple."  He  thus  became  the  author  of  a  syncretism,  which  sought  to 
blend  together  the  worship  of  Jehovah  and  the  worship  of  idols— a  syncretism  which  possessed  fatal 
attractions  for  the  Jewish  nation.  Finally,  he  appears  himself  to  have  frequented  the  idol  temples, 
(see  vers.  5,  10,)  and  to  have  taken  part  in  those  fearful  impurities  which  constituted  the  worst  horror 
of  the  idolatrous  systems,  thus  practically  apostatizing,  though  theoretically  he  never  ceased  to  hold 
that  Jehovah  was  the  true  God,— CanoM  Rawlbison. 


4  For  it  came  to  pass,  when  Soro-mon 
was  old,  '  that  his  wives  turned  away  his 
heart   after   other  gods:    and    his  heart 


Deut.  n.  n  ;  Neh.  13.  ilj. 


4.  "WTien  Solomon  was  old— It  is  evident, 
from   Solomon's   age  at   his   accession,  that  he 
could  not  have  been  more  than  about  sixty  at 
his  death.     "  Old,"    in  this  place,  must   there- 
fore mean  about  fifty  or  tifty-five. — Raidinson. 
His  wives  turned  away  his  heart — Although 
Mosaism,  even  in  the  history  of  creation,  repre- 
sents   monogamy    as   the  original   relation   or- 
dained by  God  himself,  nevertheless  polygamy 
was  so  deeply  rooted  in  the  habits  of  all  peoples 
that  the  strict  lawgiver  was  not  able  to  uproot  it, 
but  sought,  by  various  limitations,  to  make  it 
difficult,  (Deut.  21.    15,  sq.;  Exod.   21.   'J,   sq.) 
It  was   expressly  forbidden  to  a  king  to  have 
many   wives,  (Deut.  17.  17,)  because   the   dan- 
gers wliich  inhered  in  polygamy  were  doubly 
great,  and  could  become  dangerous  for  the  whole 
realm,    as    Solomon's    example    conspicuously 
shows.      Christendom   was   the    first  to  make 
holy   the  bond  of    matrimony.  —  Bah:      His 
heart    was   not  perfect  —  Entirely   devoted 
to  the  Lord,  (c/.   chap.  8.  61,)  like  the  heart  of 
David  his  father,   who  had  indeed  grievously 
Binned,  but  had  not  fallen  into  idolatry. — Keil. 
What  sight  on  earth  more  sad  than  the  dis- 
graceful fall  of  an  old  man,  whose  youth   had 
been  devout  and    promising  and  his  manhood 
noble  ?    Well  did  Solon,  the  Athenian,  insist  that 
no  man  should  be  counted  blessed  until  he  had 
noblv  ended  a  happy,  noble  Wie.— Terry. 
2«4 


was  not  perfect  with  the  Lord  his  God, 
as  icas  the  heart  of  Da'vid  his  father. 
5  For  Sol'o-mon  went  af ter  ^  Ash'to- 


2  Judges  2. 


It  is  not  so  much  coarse  sensuality  as  rather 
"psychical  bondage  to  the  female  sex,"  which 
wrought  the  fall  of  Solomon.  Psychical  polyg- 
amy dissipates,  pulls  to  pieces,  and  wastes  ir- 
resistibly the  core  of  human  soil. ...  At  a  certain 
stage  of  "culture,"  in  the  intercourse  between 
man  and  woman,  coarse  sensuality  by  no  means 
prevails,  but  the  psychical  pleasure  in  the  woman 
and  the  psychical  abandonment  to  the  woman, 
the  desire  of  the  eye,  and  the  desire  of  the  eye 
for  the  sex  as  such,  and  not  for  an  individual 
woman.— Filmar. 

5.  "Went  after — This  expression  is  common 
in  the  Pentateuch,  and  always  signifies  actual 
idolatry.  See  Deut.  11.  28;  13.  2;  28.  14,  etc.— 
Canon  RawUnson.  Ashtoreth  is  the  highest 
of  the  Phenician  (Sidonian)  and  Syrian  female 
deities,  and  a  personification  of  the  feminine 
principle  in  nature.  Her  form  is  differently 
represented,  sometimes  with  a  bull's  or  woman's 
head  with  horns,  (crescents,)  sometimes  as  a  fish, 
(symbol  of  the  watery  element.)  She  was 
specially  adored  by  women ;  her  worsliip,  which 
is  not  exactly  known,  was  most  probably  asso- 
ciated with  indecency. — Bahr.  The  goddess 
of  the  Zidonians — On  the  tomb  of  a  Phenician 
king,  discovered  in  1855,  on  the  site  of  Sidon, 
mention  is  jnade  of  a  temple  of  Astarte  there, 
which  the  monarch  built  or  restored,  and  his 
mother  is  said  to  have  been  a  priestess  of  the 


Nov.  IG,  1884. 


LESSON  VIL 


1  Kings  11.  4-13. 


reth  till'  j^oddess  of  the  Zi-do'ni-iins,  and 
after  Mircoiu  the  aboiuiiuitiou  of  the 
Ani'mon-ites. 

6  And  Soro-nion  did  evil  in  the  sight 
of  the  LoHD,  and  "went  not  fully  after 
the  Loud,  as  did  Da'vid  his  father. 

7  Then  'did  Sol'o-inon  build  an  high 
place  for  *  Che'mosh,  the  aljoniiuation  of 


I  after.     Num    14.  I 


poddess.  — Canon  Rawlinson.  The  Zidonians 
ii)hiil)ited  Phenicia,  north  of  Palestine,  on  the 
Mediturranean  Sea.  Mil  com  —  Called  also 
Jlolech,  (ver.  7,)  and  Mohch.  Amos  5.  26.  The 
fire-god  of  the  Aaimonites,  an  abomination, 
particularly  in  that  he  was  -woi-shiped  by  the 
offering  of  human  sacrifices. — Terry.  The  Am- 
monites— A  people  conquered  by  David,  on  the 
border  of  the  Syrian  desert,  east  and  north  of 
the  Moabites. 

6.  Solomon  did  evil— The  surroundinpfs  or 
relations  were  singularly  fitted  to  awaken  that 
kind  of  spiritual  condition  and  to  impart  nour 
ishment  to  it.  The  long  peace,  broken  neither 
by  war  nor  other  calamity,  the  great  wealth,  the 
extensive  trade,  the  abundance,  by  these  means, 
of  all  objects  of  luxury  possible,  the  voluptuous 
court-life  in  consequence,  every  thing  conspired 
to  bring  about  a  relaxation ;  and  this  was  the 
soil  upon  which  the  numerous  strange  women 
could  carry  out  their  nature  without  hinderance. 
—Jkihr. 

7.  A  high  place — The  altars  of  idol-worship, 
from  their  elevated  situation,  more  generally 
known  as  "high  places."  For  Chemosh — 
Chemosh  was  a  sun-god  who  was  worshiped  as 
king  of  his  people  and  as  a  god  of  war,  and  as 
such  is  depicted  upon  coins  with  a  sword,  lance, 
and  shield  in  liis  hands,  and  with  two  torches 
by  his  side.— A'*'/;.  Molech  or  iloloch,  called 
Milcom  in  verse  5,  was  known  and  adored 
throughout  anterior  Asia,  whose  image,  accord- 
ing to  the  rabbins,  was  made  of  brass,  with  the 
head  of  an  ox,  and  human  arms,  in  which  the 
children  offered  were  laid. — Bahr.  Moab — A 
land  east  of  the  Dead  Sea,  conquered  by  David, 
and  a  part  of  Solomon's  dominion.  The  hill 
that  is  before  Jerusalem — These  places  of 
sacrifice  Solomon  built  upon  the  mountain  in 
front,  that  is,  to  the  east,  of  Jerusalem,  and,  ac- 
cording to  the  more  precise  account  in  2  Kings 
23.  13,  to  tlie  right,  that  is  to  say,  on  the 
southern  siile,  of  the  Mount  of  Corruption — in 
other  words,  upon  the  southern  peak  of  the 
Mount  of  Olives ;  and,  consequently,  this  peak 
haa  been  called  in  Church  tradition,  from  the 


Mo'ab,  in  '  the  hill  that  is  before  Je-ru'- 
sa'lem,  and  for  Mo'leeh,  the  abomination 
of  the  children  of  Am'uion. 

8  And  likewise  did  he  for  all  his 
strange  wives,  which  burnt  iuceuse,  and 
sacrificed  unto  their  gods, 

9  And  the  Lokd  was  '  angry  with 
Sol'o-mon,  because  his  heart  was  turned 


•SKiDgsi 


time  of  Brocardus  onward,  either  Mons  Offen- 
sioim,  atler  the  Vulgate  rendering,  in  2  Kings 
23.  13,  or  Mons  Scundali,  Mount  of  Offense.— 
A'eil. 

8.  Likewise  did  he  for  all— He  may  have 
erected  altars  to  other  idols  than  the  ones  here 
named,  but  probably  the  national  deities  of  the 
Zidonians,  Anmionitcs,  and  Moabites  were  suf- 
ficient for  the  religions  of  all  the  strange  wives ; 
and,  in  building  altars  for  these  three,  he  made 
provision  for  his  Edomite  and  Hittite  wives  as 
well  as  the  rest.     Certain  it  is  that  no  mention  is 
anywhere  made  of  Solomon  erecting  altars  to 
any  other  gods  than  these. — Terri/.    Strange 
wives — Women    of    foreign   races.      'Which 
burned  incense  .  .  .  imto  their  gods— From 
their  youtli  accustomed  to  their  sensuous,  more 
or  less  unchaste,  worship,  they  were  more  re" 
luctant  to  abandon  it,  as  the  earnest  and  severe 
Jehovah-cultus  could  not  please  them. — Bahr. 
The  truth  seems  to  be,  Solomon  was  getting 
Indifferent  about  religion.    He  had  got  into  light 
and  worldly  .society,  and  the  libertinism  of  his  as- 
sociations was  beginning  to  make  its  impression 
upon  him.    He  was  beginning  to  ask,  Is  not  one 
religion  as  good  as  another,  so  long  as  each  man 
believes  his  own  in  earnest.    He  began  to  feel 
there  is  a  great  deal  to  be  said  for  these  different 
religions.    After  all,  there  is  nothing  certain  ;  and 
why  forbid  men  the  quiet  enjoyment  of  their  own 
opinion?    And  so  he  became  what  men  call  lib- 
eral, and  he  took  idolatry  under  his  patronage. 
There  are  few  signs  in  a  soul's  state  more  alarm- 
ing than  that  of  religious  indifference,  that  is, 
the  spirit  of  thinking  all  religions  equally  true— 
the  real  meaning  of  which  is,  that  all  religions 
are  equally  false.— F.  W.  Robertson. 

9,  10.  The  Lord  was  angry— Divine  anger, 
as  presented  in  the  Bible,  is  no  sudden  burst  of 
passion,  no  low  and  hateful  motion  of  revenge, 
as  human  anger  often  is,  and  with  which,  per- 
haps, too  many  are  ever  prone  to  associate  their 
idea  of  Divine  anger.  It  is  rather  the  deep, 
eternal  antagonism  of  holiness  to  sin,  of  truth  to 
error,  of  right  to  wrong.  Our  God  cannot  look 
upon  sin  with  the  least  degree  of  allowance  ;  and 
how  much  soever  he  may  love  a  hiunan  soul  as 


1  Kings  11.  4-13. 


LESSON   VII. 


Fourth  Quaetbe, 


from  the  Lord  God  of  Is'ra-el,  '  which 
had  appeared  unto  him  twice, 

10  And  ^had  commanded  him  con- 
cerning this  thing,  that  lie  sliould  not  go 
after  other  gods  :  but  he  kept  not  that 
which  the  Lord  commanded. 

11  Wherefore  the  Lord  said  unto  Sol'- 
o-mon,  Forasmuch  as  this  *is  done  of 
thee,  and  thou  hast  not  kept  my  cove- 
nant, and  my  statutes,  which  I  have 
commanded  thee,  '  I  will  surely  rend  the 


such,  if  that  soul  cleaves  unto   sin  it  must  of 
necessity  place  itself  along  with  the  sin  in  en- 
mity toward  God,  and  so  become  obnoxious  to 
the  Divine  anger. — Terri/.     Tlie  Lord  God  .  .  . 
had  appeared  unto  him  twice — The  Divine 
appearance,  first  at  Gibeon,  (Lesson  III,)   and 
then  at  Jerusalem,  after  the  dedication  of  the 
temple,  with  the  warnings  given  him  on   both 
occasions,  had  left  Solomon  inexcusable,  and  it 
was  proper  and  necessary  that  on  one  who  had 
been  so  signally  favored  with  the  gifts  of  heav- 
en, but  who  had  grossly  abused  them,  a  terrible 
judgment  should  fall.  —  B.   Jamieson.     Com- 
manded h.im — The  emphasis  lies  upon  the  fact 
that  God  had  appeared  to  him  himself  for  the 
purpose  of  warning  him,  and  had  not  merely 
caused  him  to  be  warned  by  prophets.— £r«i7. 
God  keeps  account  of  the  gracious  visits  he 
makes  us,  whether  we  do  or  no;    knows  how 
often  he  has  appeared  to  us,  and  for  us,  and  will 
remember  it  against  us,  If  we  turn  from  him.— 
M.  Henry. 

11.  The  Lord  said  unto  Solomon — Prob- 
ably by  the  ministry  of  Ahijah  the  Shilonite. 
Verse  29.  —  Terrj/.  Forasmuch  as  this  is 
done — It  is  well  worthy  of  notice  that,  in  this 
announcement,  the  oppression  of  the  people  by 
compulsory  labor  and  taxes,  or  despotism,  is  not 
given  as  the  reason  of  the  dividing  of  the  king- 
dom by  Jehovah,  and  of  limiting  Solomon's 
dynasty  to  dominion  over  one  tribe ;  but  only 
the  sin  against  Jehovah,  the  "  going  after  other 
gods." — Bahr.  "WUl  rend  the  kingdom— On 
Solomon's  death  the  empire  won  by  David  fell 
asunder,  and  five  kingdoms  arose  from  its  ruins, 
Syria  becoming  independent,  upon  the  north, 
under  Eezin;  Israel,  or  the  ten  tribes,  under 
Jeroboam,  and  Judah  alone  remaining  steadfast 
to  the  house  of  David,  though  its  territory  in- 
cluded portions  of  Simeon  and  Benjamin  ;  and 
the  two  dependent  kingdoms  of  Moab  and 
Edom,  the  former  nominally  subject  to  Israel, 


kingdom  from  thee,  and  will  give  it  to 
thy  servant. 

13  Notwitlistanding  in  thy  days  I  will 
not  do  it  for  Da'vid  thy  father's  sake: 
hit  I  will  rend  it  out  of  the  hand  of 
thy  son. 

13  Howbeit  "I  will  not  rend  away  all 
the  kingdom;  h/t  will  give  one  "tribe 
to  thy  sou  ^'^  for  Da'vid  my  servant's  sake, 
and  for  Je-ru'sa-lem's  sake  "which  I 
have  chosen. 


the  latter  to  Judah,  but  neither  submitting,  ex- 
cept to  strong  kings  like  Jehoshaphat  or  Jero- 
boam II.  To  thy  servant — That  is,  "  to  one  of 
thy  subjects."  Jeroboam  was  a  person  of  good 
position. — Canon  Rawlituon. 

12.  For  David  thy  father's  sake — Be- 
cause of  David's  goodness  and  of  the  promises 
made  to  him,  (2  Sam.  7.  12-16,)  two  abatements 
are  made  from  the  rigor  of  the  first  sentence. 
(1)  The  blow  is  postponed,  and  is  not  to  fall  till 
after  Solomon's  death;  and,  (2)  The  kingdom 
is  not  to  be  wholly  taken  from  him.  Compare, 
with  the  first  mitigation,  the  postponement 
promised  to  Josiah.  2  Kings  22.  20. — Canon 
Bawliiison. 

13.  I  will  give  one  tribe  to  thy  son- 
There  is  some  difliculty  in  understanding  why 
one  tribe  only  is  promised  to  Kehoboam,  when 
he  was  really  to  receive  the  two  tribes  of  Judah 
and  Benjamin.  See  chap.  12.  21.  The  truth  seems 
to  be  that  "  little  Benjamin"  was  looked  upon 
as  absorbed  in  Judah,  so  as  not  to  be  really 
a  tribe  in  the  same  sense  as  the  others.  Still, 
in  memory  of  the  fact  that  the  existing  tribe 
of  Judah  was  a  double  one,  the  prophet  Ahi- 
jah tore  his  garment  into  twelve  parts,  and 
kept  back  two  from  Jeroboam.  Verses  30 
and  31.  —  Canon  Rawlinson.  For  Jerusa- 
lem's sake — In  this  double  limitation  of  the 
threatened  forfeiture  of  the  kingdom  there  is 
clearly  manifested  the  goodness  of  God ;  not, 
however,  with  reference  to  Solomon,  who  had 
forfeited  the  Divine  mercy  through  his  idolatry^ 
but  with  regard  to  David  and  the  selection  of 
Jerusalem ;  that  is  to  say,  not  from  any  special 
preference  for  David  and  Jerusalem,  but  in 
order  that  the  promise  made  to  David,  (2  Sam. 
7,)  and  the  choice  of  Jerusalem  as  the  place 
where  His  name  should  be  revealed,  which  waa 
connected  with  that  promise,  might  stand  im- 
movably as  an  act  of  grace,  which  no  sin  of  men 
could  overturn. — Keil, 


Nov.  16,  1884. 


LESSON  VII. 


1  KiXGS  11.  4-13. 


Authorities  to  be  Consulted. 
Stanley's  Jewish  Cliurch,  lecture  x.xviii. 
Muurice'.s  Proplietji  and  Kings,  Bcrmon  v.  Mil- 
mun's  Ili-story  of  the  Jews,  book  vii.  Geikie's 
Hours  with  tlie  Bible,  chap.  .wii.  Bishop 
Hall's  Contemplations,  book  vii.  Freeman's 
Bible  Manners  and  C'u.itoms,  Nos.  183,  301. 
F.  W.  Kobcrt-son's  Sermon  on  Solomon's  Kos- 
toration.  Foster's  Cyclopedia  of  Illustrations, 
ver.  4 :  6025,  G0".t4,  0540  ;  5  :  6532  ;  7  :  3144  ;  S  : 
12257  ;  y  :  66611. 

Practical  Thoughts. 
[lessons  from  Solomon's  sin.] 

1.  Solomon's  sin  shows  the  danger  of  riches 
and  prosperity  to  cause  forgetfuluess  of  God  and 
lead  to  sin. 

2.  Solomon's  sin  shows  that  learning  will 
never  be  a  substitute  for  the  grace  of  God. 

3.  Solomon's  sin  shows  that  .sensual  lusts  and 
passions  may  lead  a  soul  away  from  God. 

4.  Solomon's  sin  shows  that  worldly  com- 
panionships are  apt  to  result  in  wickedness. 

5.  Solomon's  sin  shows  that  God  does  not  ex- 
cuse nor  overlook  the  sins  of  those  who  enjoy 
high  privileges. 

6.  Solomon's  sin  shows  that  those  who  stand 
high  in  privilege  have  need  of  special  watchful- 
ness, lest  they  fall. 

Sermon  Outline. 

BY  REV.  nxNIEL  WISE,  D.D. 

Introduction.— Sin  never  appears  more  sinful 
than  when  it  deforms  a  character  once  made  beau- 
tiful by  vilety  and  virtue ;  nor  is  Its  guilt  ever 
deeper  than  when  committed  by  one  wlio  once 
walked  both  in  the  Ught  and  experience  of  the 
truth.  Solomon  was  such  a  man,  trained  by  a  pious 
father,  specially  favored  by  God  manifesting  himself 
in  two  remarkable  visions,  one  at  Gibeon  (1  Kings 
3.  5)  and  one  at  Jerusalem,  (1  Kings  9,  2-9,)  and 
endowing  him  with  gifts  of  wisdom  and  under- 
standing, he  a.ssuredly  had  "  no  cloke  for  his  sin." 
Yet  he  did  sin  most  shamefully.    Consider : 

I.  What  was  Solomon's  sin  T  Several  offenses 
are  charged  to  his  account.  But  his  root  sin  was 
dUlnyalty  to  God.  "  His  heart  was  turned  awa^r 
from  the  Lord."  The  word  rendered  heart  in  the 
Old  Testament  is  very  significant.  It  means  more 
than  the  will,  the  emotions,  and  the  affecllons ;  It 
reaches  down  to  the  depths  of  one's  self-hood  out 
of  which  thought,  feeling,  action,  flow.  See  Gen. 
6.5;  Prov.  6.18;  Prov.  17.  20.  And  aUo  Christ's 
vrorda  in  Matt.  15. 19 :  "  Out  of  the  heart  proceedeth 


evil  thoughts,"  etc.,  which  teach  that  the  Intellect, 
the  affections,  the  pa.ssions,  the  actions,  derive 
their  moral  (juality  from  the  heart,  or  the  funda- 
mental s('lf-h(jod.  Hence,  when  Solomon's  heart 
was  loyal  his  Inner  and  outward  life  was  pure. 
When  his  heart  iH'came  dLsIoyal,  when  he  broke  the 
bond  of  faith  and  love,  he  l)egan  to  sin. 

1.  He  yiivc  himself  tn  a  ncnsual  life.  Marrying 
many  wives.  Ver.  3. 

2.  He  broke  Ood'a  positive  law  by  )iiarrying 
iiEATiiKN  women.  Ver.  1. 

3.  He  became  an  idolater.  Ver.  5.    And 

4.  He  acted  hypocriticaUy  tn  that  he  continued 
to  observe  the  temple  ritca,  as  Is  implied  in  verse  6, 
'  ho  went  not  fully  after  the  Lord."  Thus  he  Illus- 
trates the  truth,  that  disloyalty  to  God  Is  the  root 
of  many  forms  of  sin. 

II.  What  moved  Solomon  to  apostatize  rrom 
God  ?  In  Solomon's  case,  as  with  all  others,  there 
must  have  Ineen  both  a  motive  and  a  reason.  The 
real  cause  was  the  motive,  not  the  reason  by  which 
he  justified  himself  when  he  took  the  first  step. 
His  reason  was  only  the  e.xcuse  he  offered  for  taking 
it  at  the  bar  of  his  conscience.  What,  then,  was  his 
motive?  It  wa.i  )iis  desire  for  pleasure.  Eccles. 
2. 1.  Flattery,  pride,  riches,  power,  had  excited  and 
fed  evil  desires  until,  after  many  confiicts,  no  doubt, 
he  said  to  his  heart,  "  Go  to,  now,  I  will  prove  thee 
with  mirth,  therefore  enjoy  pleasure."  By  that  de- 
liberate resolve  he  broke  the  bond  that  had  bound 
him  to  God,  and  stepped  into  the  "path  of  the 
wicked."  Thousands  have  done  likewise  in  every 
age  of  the  Church.  But  Solomon  gave  his  con- 
science a  reason  for  that  resolve.  What  was  It  ? 
In  Eccles.  2.  3,  he  tells  us  that  he  persuaded  him- 
self It  was  not  the  pleasures  of  sin  he  sought,  but 
to  know  "  what  was  good  for  the  sons  of  meii." 
This,  Uke  all  the  reasons  by  which  men  justify  sin, 
was  simply  self-delusion.  He  was  a  wise  man 
thinking  and  reasoning  like  a  fool,  because  the 
mists  of  his  growing  lusts  were  blinding  his  eyes. 

III.  The  consequences  of  Solomon's  sin. 
These,  as  in  all  similar  cases,  were  manifold  and 
very  serious. 

1.  On  himself,  (a)  His  conscience  ceased  to  be 
at  peace  because  of  God's  anger.  Ver.  9.  (b)  The 
quiet  of  his  reign  was  disturbed  by  several  adver- 
saries. Vers.  14,  23,  26. 

2.  On  his  kingdom.  It  led  to  a  division  of  his 
kingdom  after  his  death.  Thus  showing  that  all 
human  sin  affects  three  parties :  (a)  It  offends  God. 
(b)  It  hurts  the  sinner  himself,  (c)  It  works  111  to 
others. 

IV.  The  lesson  from  Solomon's  sin  is  the  Golden 
Text.  "Keep  thy  heart,"  etc.  If  the  heart  be  kept 
bound  closely  to  God  by  the  tie  of  loyalty,  right 
feeling  and  action  will  follow.  The  fountain  being 
kept  pure,  Its  issue  will  be  a  piire  life  and  a  crown 


Peov.  1.  1-16. 


LESSON  VIII. 


Fourth  Quarter. 


[Nov.  23. 


B.  C.  990.]  LESSON  VIII. 

Proverbs  op  Solomon. — Prov.  1.  1-16. 

GOLDEIV  TEXT — The  fear  of  the  Lord  is  the  beginning  of  knowledge.— Prov.  1.  7. 

Time.— B.  C.  990. 

Introduction.— The  Book  of  Proverbs  was  probably  written  in  the  interval  between  the  fifteenth  and 
thirtieth  years  of  Solomon's  reign ;  certainly  it  was  composed  before  he  had  been  beguiled  by  his  strange 
wives  into  idolatry  in  his  old  age.— Wordsworth.  The  long  exhortation,  characterized  by  the  frequent 
recurrence  of  the  words  "my  son,"  which  extends  over  the  first  nine  chapters,  is  obviously  of  the  nature 
of  a  preface  to  the  collection  of  the  "  Proverbs  of  Solomon,"  which  begins  in  ch.  10. 1.  Vers.  1-6  are  as  the 
title-page  to  the  whole  work,  setting  forth  its  scope  and  nature ;  verse  7  as  the  motto,  indicating 
the  one  great  truth  of  which  every  precept  in  the  book  is  either  a  reproduction  or  an  application.— 
Plumiptre.  Other  proverbs  are  like  the  gatherings  up  of  the  wisdom  of  a  nation,  in  short,  pithy,  sen- 
tences, which  are  the  results  of  human  experience  or  the  utterances  of  human  wisdom,  caught  up  and 
adopted  by  national  consent,  and  put  in  circulation  by  the  national  will,  as  the  oral  currency  of  national 
intelligence.  But  the  Proverbs  of  Solomon  are  from  a  higher  source.  They  are  coined  in  another  mint. 
They  are  not  of  the  earth,  earthy ;  but  they  come  down  from  heaven.  They  are  emanations  from  the 
pure  well-spring  of  Divine  intelligence.  If  we  may  venture  to  adopt  another  figure— other  proverbs  are 
Jaeulaprudenhim;  but  Solomon's  Proverbs  are  shafts  taken  out  of  God's  own  quiver,  and  discharged 
from  the  Divine  bow.  Or,  to  use  Solomon's  own  comparison,  they  are  as  goads  handled  and  as  nails 
fastened  by  "  masters  of  assemblies,"  and  they  are  all  given  forth  from  the  hand  of  "  one  Shepherd  "—even 
the  Divine  Shepherd  himself.  The  Proverbs  of  Solomon  came  from  above,  and  they  also  look  upward. 
They  teach  that  all  true  wisdom  is  the  gift  of  God,  and  Is  grounded  on  the  fear  of  the  Lord.  They  dwell 
■with  the  strongest  emphasis  on  the  necessity  of  careful  vigilance  over  the  heart,  which  is  manifest  only 
to  God ;  and  on  the  right  government  of  the  tongue,  whose  sins  are  rarely  punished  by  human  laws ;  and 
on  the  duty  of  acting,  in  all  the  daily  business  and  social  intercourse  of  life,  with  an  eye  steadily  fixed  on 
the  throne  of  God,  and  with  habitual  reference  to  the  only  unerring  standard  of  human  practice— his 
Will  and  Word.— Wordsworih. 


1  The  '  Proverbs  of  Sol'o-mon  the  son        2  To  know  -wisdom  and   instruction ; 
of  Da'vid,  kinsr  of  Is'ra-el;  to  perceive  the  words  of  understanding; 


1.  Tlie  Proverbs — A  pro;'f;r6  is  a  sententious 
maxim,  or  a  short,  coiiipreliensive,  and  weighty 
saying,  expressed  frequently,  but  not  always,  in 
metaphorical  language;  or  the  tenns  are  em- 
ployed in  an  unusual  and  peculiar  sense,  and  are, 
therefore,  more  or  less  obscure,  requiring  some 
effort  of  the  mind  to  apprehend  them.  This 
seeming  disadvantage  is  compensated  by  the 
stronger  impression  following  such  mental  effort ; 
and,  consequently,  by  an  easier  and  more  perfect 
retention  in  the  memory. —  W.  Hunter.  Of  Solo- 
mon— Here  is  a  marvel;  not  a  line  of  Solomon's 
writings  tends  to  palliate  Solomon's  sins.  How 
do  you  account  for  this  ?  The  errors  and  follies 
were  his  own  ;  they  were  evil.  But  out  of  them 
the  All-wise  has  brought  good.  The  glaring  im- 
perfections of  the  man's  life  have  been  used  as  a 
dark  ground  to  set  off  the  luster  of  that  pure 
righteousness  which  the  Spirit  has  spoken  by  his 
lips. — Arnot.  Tlie  son  of  David — David, 
whose  life  was  full  of  troubles,  wrote  a  book  of 
devotion  ,  for,  Is  any  afflicted  f  Let  him  pi-ay. 
Solomon,  who  lived  quietly,  wrote  a  book  of  in- 


struction, for  when  the  Churches  had  rest.,  they 
were  edified.  In  times  of  peace  we  should  learn 
ourselves  and  teach  others  that  which,  in  troub- 
lous times,  both  they  and  we  must  practice.— 
Henry. 

The  Book  of  Proverbs  does  not,  as  the  simple 
suppose,  contain  mere  plain  precepts ;  but  as  gold 
is  to  be  sought  for  in  the  earth,  and  the  kernel 
lurks  in  the  nut,  and  chestnuts  are  inclosed  in 
shaggy  husk,  so  in  this  book  the  hidden  fruit 
is  to  be  searched  for,  and  the  Divine  sense  to  be 
diligently  explored.— Jerome. 

Like  those  concentrated  essences  of  food  which 
explorers  carry  in  their  knapsacks,  the  proverb 
may  not  present  to  the  eye  the  appearance  of  the 
wisdom  that  it  was  originally  made  of ;  but  a  great 
quantity  of  the  raw  material  has  been  used  up  in 
making  one,  and  that  one,  when  skillfully  dis- 
solved, will  spread  out  to  its  original  dimensions. 
Much  matter  is  pressed  into  little  room,  that  it 
may  keep  and  carry.— J.r)iot. 

2.  To  know — As  in  the  first  verse  we  have 
the  title  of  the  book,  so  in  this  and  the  follow- 
ing verses,  to  the  sixth,  we  have  its  design  ot 


Nov.  23,  1884. 


LESSON  VIII. 


Prov.  1.  l-K 


3  To  'receive  the  instruction  of  wis- 
dom, justice  auti  judgnieiit,  iiu«i  "^  ecjuity; 

4  To  give  subtilty  to  tlie  simple,  to 
tlie  young  man  knowledge  and  ''discre- 
tion. 


Chnp.  ■.'.  1. 


I  Equltirt. 


object  .stated  and  oxplainod.  The  purpose  is  dis- 
ciplinary, educatiotial ;  first,  witii  respect  to  tlie 
youTKj  nuin,  and  then  to  him  that  is  already  zvixe, 
in>tructed.— 11'.  Iliiutei:  To  know  wisdom— 
This  pas.ses  on  into  a  persoiiilication.  Tlie  pow- 
er by  which  human  personality  reaches  its  hij;li- 
est  spiritual  perfection,  by  which  all  lower  ele- 
nient-sare  brought  into  harmony  with  the  highest, 
con  hardly  be  thought  of  as  other  than  itself 
personal,  life-giving,  creative. — I'liiniptre.  In- 
struction— Tiuit  is,  discipline  or  training,  the 
practicjU  complement  of  the  more  speeuhitivo 
wisdom.  —  PLunifitre.  Understanding  —  The 
power  of  distinguishing,  discerning  right  from 
wrong,  truth  from  its  cDuntcifcit.— /V'/wi/'^/r. 

3.  To  receive  the  instructions — The  whole 
may  bo  paraphrased  thus:  The  design  of  my 
instructions  is  to  enable  you  to  acquire  an  in- 
telligent discipline,  or  habit  of  prudence,  in  your 
personal  conduct,  of  morality  in  your  social  and 
civil  relations,  and  of  rcctilude  in  all  things.— 
W.  Hunter.  'Wisdom— Not  the  same  word  as 
in  ver.  2,  and  better  expressed,  perhaps,  by 
thoiiffhf/iibiefis,  so  leading  naturally  to  words 
which  are  yet  more  decidedly  ethical. — Ptianptre. 
Justice — The  Englisli  word  is  perhaps  some- 
what too  narrow  in  its  received  meaning  for  the 
Hebrew,  which  includes  the  ideas  of  truth  and 
benelicenee.  livihtcousnexs  would  be  a  better 
equivalent.  And  judgment — A  word  of  com- 
prehensive meaning,  including  all  distinction, 
regulation,  ordering,  right,  custom.  It  seems  to 
have  special  reference  to  administrative  justice, 
or  doing  right  in  official  capacity,  never  tres- 
passing upon  the  rights  of  others,  but  preserving 
and  defending  them. —  IF.  Hunter.  Eqtdty — 
In  the  Hebrew,  as-the  marginal  reading  shows, 
the  plund  is  used,  and  so  expresses  the  many 
varying  forms  and  phases  of  the  one  pervading 
principle. — Plumptre. 

4.  To  give — Subtilty,  expertness,  shrewd- 
ness, to  train  them  to  mental  activity  and  acu- 
men.—  W.  Hunter.  To  the  simple— Properly 
the  open-hearted,  that  is,  one  whose  licart  stands 
open  to  every  influence  from  another,  the  hann- 
Icss,  good-natured.— Z'<'^»toc/i.  Totheyoving 
man — The  young,  those  whose  age  places  them 
for  the  most  part  under  the  category  of  the 
"  open,"  and  who,  even  if  their  will  be  stronger, 
19 


5  A  wise  vHin  will  hear,  and  will 
increase  learning ;  and  a  man  of  under- 
standing shall  attain  unto  wise  coun 
sels: 

G  To  understand  a  proverb,  and  '  tlie 


6  Or,  Advisement. e  Or, 


eloquent  (peech. 


still  need  both  knowledge  and  discipline. — 
I'lumptre.  Doubtless,  Solomon's  .son,  Keho- 
boam,  was  in  his  mind  when  he  wrote  the  Book 
of  Proverbs,  and  it  was  designed  primarily  for 
his  benefit.  There  are  many  juussages  in  it 
which  specially  refer  to  him.  Kehoboam  was 
an  infant  when  Solomon  came  to  the  throne  ; 
and  he  was  rather  more  than  forty  years  of  ago 
when  he  succeeded  Solomon  his  father. —  Words- 
worth. Discretion  —  Or  discernment,  which 
sets  a  man  on  his  guard,  and  keeps  him  from 
being  duped  by  false  advisei-s.  These  the  teach- 
er otfers,  to  save  the  shnple  and  the  young  from 
the  slower  and  more  painful  process  of  gaining 
them  by  a  bitter  vxY^avmive.— Plumptre. 

5.  The  wise  man  will  hear — This  book 
will  not  only  make  the  foolish  and  bad  wise  and 
good,  but  the  wise  and  good  wiser  and  better; 
and  though  the  simple  and  the  young  man 
may  perhaps  slight  those  in.structions,  and  not 
be  the  better  for  them,  yet  the  tvise  man  will 
hear;  wi.sdom  will  be  justified  by  her  own  chil- 
dren, though  not  by  the  children  sitting  in  the 
market-place. — Henry.  "Will  increase  learn- 
ing— The  simplest  assertion  of  high  moral  truths 
may  add  something  even  to  the  wisdom  of  the 
wise. — Plumptre.  Attain  vmto  wise  counsels 
— The  term  rendered  wwe  vounfd.f  (steernianship, 
or  capability  to  guide)  is  somewhat  obscure,  and 
has  given  the  critics  trouble.  The  general  sense 
of  the  verse  seems  to  be  an  expression  of  confi- 
dence that  this  class  of  persons  will,  by  means  of 
his  instructions,  increase  in  their  acquisitions, 
and  so  succeed  in  their  ardent  and  deliberate 
pursuit  of  useful  knowledge  as  to  obtain  the 
power  to  steer  tJicir  course  safely  through  life. — • 
W.  Hunter. 

6.  To  vmderstand  a  proverb — These  prov- 
erbs are  not  merely  to  be  learned  by  rote  ;  they 
are  to  form  a  habit  of  mind.  To  gain  through 
them  the  power  of  entering  into  the  deeper 
meaning  of  other  proverbs,  whether  in  their 
simpler  form,  or  more  enigmatic  and  obscure,  is 
the  end  kept  in  view,  just  as  our  Lord's  teaching 
in  Matt.  13  was  designed  to  educate  the  disci- 
ples to  "know  all  parables."  Mark  4.  13. — 
Plumptre.  And  the  interpretation  —  Tlie 
rendering  interpretation  spoils  the  parallelism  of 
the  two  clauses,  and  fails  to  express  the  Hebrew. 


Pkov.  1.  1-16. 


LESSON  VIII. 


Fourth  Quarter. 


interpretation;    the   words  of   the  wise, 
aud  their  dark  sayings. 

7  The  fear  of  the  Lord  is  ^the  begin- 
ning of  knowledge :  but  fools  des2>ise 
wisdom  and  instruction. 

8  My  son,  hear  the  instruction  of  thy 


iOr,  the  principal  part. e  An  adding. 


In  Heb.  2.  6,  the  only  other  passage  in  which 
this  word  occurs,  it  is  rendered  "  taunting  prov- 
erb." Here  "  riddle"  or  "enigma"  would  bet- 
ter express  the  inesimng.—Plu7nptre. 

7.  The  fear  of  the  Lord— This,  "  the  fear  of 
the  Lord,"  as  has  been  said,  comes  as  the  motto 
of  the  book.  The  beginning  of  wisdom  is  not 
found  in  keen  insight,  nor  wide  experience,  nor 
the  learning  of  the  schools,  but  in  the  temper 
of  reverence  and  awe.  The  fear  of  the  finite  in 
the  presence  of  the  Infinite,  of  the  sinful  in  the 
presence  of  the  Holy,  self-abnorring,  adoring,  as 
in  Job's  confession  (42.  5,  6,)  this  for  the  Isra- 
ehte  was  the  starting-point  of  all  true  wisdom. 
— Plumptre.  The  Lord — Jehovah — is  the  name 
commonly  applied  to  the  Divine  Being  in  this 
book;  seldom  Elohiin — God.— PF.  Hunter.  Be- 
ginning of  know^ledge  . .  .  fools  despise  wis- 
dom —  "  Knowledge  "  and  "  wisdom  "  are  not 
distinguished  here:  at  least  they  are  not  con- 
trasted. Both  terms  may  be  employed  to  desig- 
nate the  same  tiling ;  but  when  they  are  placed 
in  antithesis,  wisdom  is  the  nobler  of  the  two. 
Knowledge  may  be  possapsed  in  large  measure  by 
one  who  is  destitute  of  wisdom,  and  who  conse- 
quently does  no  good  by  his  attainments,  either 
to  himself  or  to  his  neiglibors.  A  lucid  defini- 
tion of  botli,  in  their  specific  and  distinct  applica- 
tions, is  embodied  in  a  proverb  of  this  book, 
15.  2,  "  The  ton!.'ue  of  the  wise  useth  knowl- 
edge aright."  The  two  terms  taken  together 
indicate,  in  this  te.xt,  the  best  knowledge  wisely 
used  for  the  highest  ends. — Arnot. 

The  knowledge  of  God  Is  the  root  of  knowledge. 
When  branches  are  cut  from  a  tree  and  laid  on 
the  ground  at  a  certain  season,  they  retain  for 
a  time  a  portion  of  their  sap.  I  have  seen  such 
branches,  when  the  spring  came  round,  pushing 
forth  buds  like  their  neighbors.  But  very  soon 
the  slender  stock  of  sap  was  exhausted,  and  as 
there  was  no  connection  with  a  root,  so  as  to  pro- 
cure a  new  supply,  the  buds  withered  away. 
How  unlike  the  buds  that  spring  from  the  branches 
growing  In  the  living  root.— ^rjiot. 

8.  My  son  —  He  personates  a  father,  and 
addresses  every  reader  as  a  son  in  affection. 
The  fonnula  occure  frequently  in  the  first  nine 
chapters,  and  is  supposed  by  some  to  indicate 


father,  aud  forsake  not   the  law  of  thy 
motlier: 

9  For  they  shall  be  *au  ornament  of  grace 
unto  thy  head,  and  chains  about  thy  neck. 

10  My  son,  if  sinners  entice  thee, '  con- 
sent tliou  not. 


Ephesians  5.  U. 


the  beginning  of  a  new  section.  But  this  is  not 
certain.  Hear  the  instruction  of  thy  father 
— Parents  are  tlie  natural  instructors  of  their  chil- 
dren. Where  they  cannot  instruct  them  them- 
selves, they  employ  teachers  as  substitutes. 
Hence  the  maxim  that  the  teacher  is  in  loco 
pa?'entis,  in  the  place  of  the  parent. —  W.  Hunter. 
Forsake  not  the  law  of  thy  mother— It  has 
been  justly  observed  that  heathen  moralists  and 
legislators  have  magnified  the  authority  of  the 
father,  giving  him  sometimes  absolute  power, 
but  have  made  littie  of  the  mother.  The  Divine 
morality  teaches  us  to  honor  both  father  and 
mother.—  W.  Hunter. 

9.  An  ornament .  .  .  tmto  thy  head— To 
the  Israelite's  mind  no  signs  or  badges  of  joy  or 
glory  were  higher  in  worth  than  the  garland 
round  the  head,  the  gold  chain  round  the  neck, 
worn  by  kings  and  the  favorites  of  kings.  Gen. 
41.  42 ;  Dan.  5.  29. — Plumptre.  Chains  about 
thy  neck — Chains  worn  about  the  neck  were  an 
ornament  common  to  both  men  and  women. 
Thus  Pharaoh  is  said  to  have  put  a  chain  of 
gold  about  Joseph's  neck,  (Gen.  41.  42,)  and 
Belshazzar  did  the  same  to  Daniel.  Dan.  5.  29. 
They  are  mentioned  as  part  of  the  Midianitish 
spoil.  Num.  31.  50.  In  some  cases  they  were 
badges  of  honor  or  of  office.—  W.  Hunter.  By 
the  neck  is  shown  stiifness  and  stubborimess 
(Exod.  32.  9)  and  pride  and  immodesty,  (Isa. 
3.  16  ;)  and  by  the  neck  also  is  shown  subjection 
and  obedience;  and  to  bind  God's  law  as  a 
chain  about  the  neck,  and  to  wear  it  as  an  orna- 
ment, is  to  show  ready  compliance  with  it  and 
joyful  cheerfulness  m  doing  it,  "to  make  the 
hardest  task  the  best  delight.''^— Wordsworth. 

10.  If  sinners  entice  thee— The  first  great 
danger  which  besets  the  simple  and  the  young 
is  that  of  evil  companionship.  The  only  safety  is 
to  be  found  in  the  power  of  saying  "  No  "  to  all 
such  invitations,  however  enticing  they  may  be. 
—Plumptre.  Consent  thou  no1>— It  is  a  blunt, 
peremptory  command.  Your  method  of  defense 
must  be  diflerent  from  the  adversary's  mode  of 
attack.  His  strength  lies  in  making  gradual 
approaches;  yours  hi  a  resistance,  sudden,  reso- 
lute, total. — Arnot. 


Nov.  23,  1SS4. 


LESSON  viir. 


Prov,  1.  1-16. 


11  If  they  say,  Come  with  us,  let 
*  us  hiy  Wiiit  for  blood,  let  us  lurk 
privily  for  the  iuuocent  without 
Ciiuse : 

12  Let  us  swallow  them  up  alive  as 
the  fijrave;  and  whole,  '  us  tliose  that  go 
down  into  the  pit : 

13  We   shall    liud    all   precious   sub- 


stance, we  shall  till  our  houses  with 
spoil: 

14  Cast  in  thy  lot  among  us;  let  us 
all  have  one  purse: 

1")  My  son,  ^walk  not  thou  in  the  way 
wi  til  tiu-m;  re  train  thy  foot  from  their  path: 

16  For  '  their  feet  run  to  evil,  and 
make  haste  to  shed  blood  : 


11.  Let  us  lay  wait  for  blood— The  tuinp- 
tiition  afjruiiist  wliicli  ilie  touuliur  seuks  to  t;uard 
his  disciple  is  that  of  joiniii;^  a  band  of  higlnvuy 
robbers.  At  no  period  in  its  history  lias  Pales- 
tine ever  risen  to  tlie  security  of  a  well-ordered 
police  system ;  and  the  wild  license  of  the  ma- 
rauder's life  attracted,  we  may  well  believe, 
many  who  were  brouglit  up  in  towns.  The 
"vain  men"  wiio  withered  round  Jephthali, 
(Judg.  11.  3,)  the  lawless  or  discontented  who 
oune  to  David  in  Adullam,  (iSum.  '22.  2,)  tlie 
bands  of  robbers  wlio  infested  every  part  of  tlie 
country  in  the  period  of  the  New  Testament, 
and  against  whom  every  Roman  governor  hud 
to  wage  incessant  war,  show  how  deeply  rooted 
the  evil  was  there.  The  history  of  many  coun- 
tries (England,  for  example,  in  the  popular  tra- 
ditions of  Robin  Hood  and  of  Henry  V.)  pre- 
sents like  phenomena.  The  robber-life  lias  at- 
tractions for  the  open-hearted  and  adventurous. 
No  generation,  perhaps  no  cla-*s,  can  atford  to 
despise  the  warning  against  it.  —  Plumptre. 
Lurk  privily  for  the  innocent  — Words  which, 
as  St.  Augustine  remarks,  readied  the  clima.Y  of 
their  savage  and  sanguinary  significance  in  the 
combination  of  the  Jews  against  the  Holy  One, 
whom  they  liated  mthaiit  cauac,  (John  15.  25,) 
and  in  the  covetousness  of  Judas,  who  confessed 
his  sin  with  bitter  remorse,  saying,  "  I  have  be- 
trayed the  innocent  blood."  Matt.  27.  4.  The 
words  without  cause  may  be  combined  with  in- 
nocent, so  as  to  signify  one  who  is  innocent  to 
no  purpose,  although  he  imagines  that  his  inno- 
ceney  will  protect  liim  — Wonhwortli. 

12.  Let  us  swallow  them  ...  as  the  grave 
— The  heart  of  the  evil-doers  becomes  bolder: 
"  We  will  be  as  nheol,  as  hades,  as  the  great 
under-world  of  the  dead,  all-devouring,  merci- 
less. The  destruction  of  those  we  attack  shall 
be  as  sudden  jls  that  of  those  who  go  down 
quickly  into  sheoi:''  Num.  16.  30,  ZZ.— Plumptre. 
"  Like  hell,"  hades,  orctis,  the  under-world,  a 
favorite  expression  of  bloodthirsty  men  in  all 
ages.  The  strong  passions  excited  by  even  reg- 
ular warfare  in  a  good  cause  atford  a  temptation 
to,  and,  we  are  sorry  to  say,  otlen  an  excuse  for, 


■  Chap. 


shocking  profanity.  This  is  a  prominent  vice 
of  military  men  ;  but  it  should  be  left  to  those 
who  fight  in  a  bad  cause  and  for  bad  ends.  The 
men  hero  represented  are  as  voracious  as  the 
grave. —  W.  Hunter.  And.  whole— We  may 
render  the  latter  clause,  and  upriijht  men  as 
those  that  go  down  to  the  pit.  Into  the  pit — 
Pit,  as  here  used,  is  of  course  a  synonym  for 
nheol,  the  great  cavernous  depth,  the  shadow- 
world  of  the  dead. — Plumptre. 

13,  14.  "We  shall  find  all  precious  sub- 
stance— As  the  husbandmen,  who  typified  the 
Jews,  said,  "  This  is  the  heir;  come,  let  us  kill 
him,  and  the  Inheritance  shall  be  ours."  Mark 
12.  I.—Bede.  Let  us  all  have  one  purse — 
The  oneness  of  the  purse  consists  in  this,  that 
the  booty  which  each  of  them  gets  belongs  not 
wholly  or  chiefly  to  him,  but  to  the  whole  to- 
gether, and  is  dispo.sed  of  by  lot ;  so  that,  as  far 
as  possible,  he  who  participated  not  at  all  in  the 
affair  in  obtaining  it  may  yet  draw  the  greatest 
prize. — Delitzsch.  The  main  attraction  of  the 
robber-life  is  its  wild  communism,  the  sense  of 
equal  hazards  and  equal  liopes. — Plumptre. 

15,  16,  "Walk  not  thou  in  the  way  with 
them — The  two  diverse  ways  of  God  and  the 
world— of  the  righteous  and  of  sinners — and  the 
two  diverse  eudu  of  those  two  ways,  are  the  sub- 
ject of  both  prologues,  that  of  the  Psalms  (Psa.  1 
and  2)  and  of  the  Proverbs.  Chaps.  1-9.  The 
former  prologue  is  expanded  in  the  latter,  and 
branches  out  into  the  following  chapters,  10-24, 
which  form  the  main  body  of  tliis  book. — 
Wordsworth.  Kefrain  thy  foot — Tlie  only  way 
to  escape  the  end  of  the  sinner's  path  is  to  hold 
back  the  foot  from  its  beginning,  and  avoid  the 
fii-st  step.  Bun  to  evil— See  how  constjintly 
the  moral  element  of  life  is  presented  as  a  mo- 
tive in  God's  word.  We  arc  to  avoid  sin,  not 
merely  because  it  is  unwise  or  unprofitable,  but 
mainly  because  it  is  evil. 

Authorities  to  be  Consulted. 

See  the  authorities  on  the  life  of  Solomon, 
Lessons   III,    VI,    VII.      Amot's  Laws    from 
Heaven  for  Life  on  Earth,  chaps,  i-iv.    Kitto's 
291 


Prov.  1.  1-16. 


LESSON  VIII. 


Fourth  Quarter. 


Daily  Bible  Illustrations,  10th  week.  Geikie's 
Hours  with  the  Bible,  chap,  xviii.  Freeman's 
Bible  Manners  and  Castoms.  Foster's  Cyclope- 
dia of  Illustrations,  [numbers  marked  with  a 
star  refer  to  poetical  quotations,]  ver.  1 :  10623  ; 
2-4:  11260;  4:  *885,  12322;  5:  *1039,  1116, 
10191 ;  6  :  4774:  7  :  4179,  8519  ;  8  :  4038,  8670, 
9864 ;  9  :  1736,  6342 ;  10  :  110,  1117,  8467. 

Practical  Thoughts. 
[true  knowledge.] 

1.  True  knowledge  can  only  be  gained  through 
instruction  Iroin  one  who  has  experience  and 
wisdom.  Ver.  2. 

2.  True  knowledge  has  relation  to  character 


as  well  as  culture,  to  morals  as  well  as  mind. 
Vers.  3,  4. 

3.  True  knowledge  will  always  be  appreciated 
by  those  who  are  already  possessed  of  it  and  are 
truly  wise.  Ver.  5. 

4.  True  knowledge  has  its  basis  in  a  reverence 
for  God  and  respect  for  liis  law.  Ver.  7. 

5.  True  knowledge  will  teach  us  to  honor  our 
parents  and  heed  their  instructions.  Vers.  8,  9. 

6.  True  knowledge  will  give  grace  and  beau- 
ty, better  than  ornaments  of  worldly  wealth. 
Ver.  9. 

7.  True  knowledge  will  teach  us  to  avoid  evil 
companionships  and  unjust  dealings.  Vers. 
10-16. 


B.C.  990.] 


LESSON  IX. 

True  Wisdom. — Prov.  8.  1-17. 


[Nov.  30. 


GOLDEX  TEXT.— I  love  them  that  love  me  ;  and  those  that  seek  me  early  shall  find  me. 

—PROV.  8.  17. 

TiME.-B.  C.  990. 

Introduction.— In  striking  contrast  with  the  solicitations  of  sinful  pleasure,  presented  in  the  last 
chapter  under  the  type  of  an  alluring,  but  dissolute,  woman,  the  instructor  now  presents  the  strongest 
motives  to  the  pursuit  and  acquisition  of  wisdom,  which  he  again  personifies  and  represents  under  the 
character  of  a  pure,  lovely,  benevolent,  discreet,  and  affectionate  woman,  who  earnestly  seeks,  by  all 
suitable  means,  to  attract  to  herself  the  sincere  affection  of  human  hearts  for  a  high  and  noble  object- 
that  of  conferring  all  manner  of  good.  Unlike  the  base  character  of  the  preceding  chapter,  she  seeks  no 
covert  of  darkness  and  secrecy,  but  gives  her  invitations  publicly,  and  in  the  most  frequented  places, 
expostulating  with  the  erring,  and  setting  forth  the  value  of  the  instruction  he  imparts,  both  because  of  its 
own  intrinsic  worth  and  of  the  heavenly  source  whence  it  emanates. —ir.  Hunter.  We  should  be  taking 
a  very  low,  unworthy,  and  inadequate  view  of  the  present  and  following  magnificent  and  subUme 
chapters,  and  should  be  defrauding  ourselves  of  the  Divine  instruction  and  heavenly  comfort  and  joy, 
which  the  divine  Author  of  them  designed  to  impart  by  their  means  to  us,  and  we  should  be  abandoning 
the  high  and  holy  ground  taken  by  all  the  ancient  Christian  expositors  in  interpreting  these  chapters,  if 
we  were  to  limit  our  estimate  of  wisdom,  as  here  described,  to  mere  practical  prudence  in  earthly  things, 
and  if  we  did  not  rise  to  loftier  ground,  and  behold  Him  who  is  essential  wisdom,  the  co-etemal  Son  of 
God,  and  recognize  here  a  representation  of  his  attributes  and  prerogatives.— TTordswort/i. 


1    Doth      not     ^  wisdom     cry  ?      and 


.  Chap.  9.  3 ;  1  Cor- 


1.  Doth  not -wisdom  cry — Call  aloud.  The 
negative  form  of  the  question  implies  an  affirm- 
ative answer.  It  is  a  forcible  way  of  saying  that 
she  does  these  things. —  W.  Eunter.  It  is  not 
necessary  to  inquire  whether  the  wisdom  that 
cries  here  be  an  attribute  of  God,  or  the  person 
of  Emmanuel.  We  may  safely  take  it  for  both, 
or  either.  The  wisdom  of  God  is  manifested  in 
Christ,  and  Christ  is  the  wisdom  of  God  mani- 
fested.— Arnot.  Is  it  not  true  that  the  Lord 
himself,  who  is  the  true  wisdom,  "  hath  spoken 
plainly  to  the  world,  and  in  secret  hath  said 
292 


understanding    put     forth    her    voice  ? 


nothing?"  John  18.  20.  He  preached  on  the 
mount  to  his  disciples,  he  spake  openly  to  the 
multitudes  in  the  temple,  and  in  places  of  public 
resort. —  Wordsworth. 

In  the  Memorabilia  of  Xenophon  (il,  1,  21)  we 
have  a  beautifnl  picture,  drawn  with  exquisite 
skill,  of  ViHue  and  Vice  (who  calls  herself  Hap- 
piness) presenting  themselves  to  the  youthful 
Hercules,  at  the  time  of  his  entrance  Into  active 
life,  and  pleading  their  respective  claims  to  his 
allegiance.— Wordsworth. 


Nov.  30,  1884. 


LESSON   IX. 


Pnov.  8.  1-ir. 


2  Slie  standeth  in  the  top  of  higli 
places,  by  the  way  in  the  phices  of  the 
paths ; 

3  Slie  crieth  at  the  gates,  at  tlie  entry 
of  the  city,  at  the  coiniiii;  in  at  tl>e  doors: 

4  Unto  you,  O  men,  I  call;  and  my 
voice  is  to  the  sons  of  man. 

5  O  ye  simple,  understand  wisdom; 
and,  ye  fools,  be  ye  of  an  understanding 
heart. 

6  Hear;  for  I  will  speak  of  '  excellent 


2.  She  standeth  In  the  top  of  high  places 

— The  idea  conveyed  is  that  of  entire  uiid  suu-iclit- 
for  publicity,  iis  one  who  has  an  important  pub- 
lic niessiijre  to  deliver — important  to  all. —  11'. 
/Iiinter.  The  adulterous  woniaii  spake  in  seeret, 
the  oriK'les  of  the  heatiieii  niuttered,  but  wis- 
dom speaks  openly ;  truth  seeks  no  corners, 
but  gladly  appeals  to  the  lii^lit.  —  l/eiiri/. 

3.  She  crieth  at  the  gates — Literally,  She 
crieth  at  the  hand  of  tfie  (jtite*,  at  the  month  of 
the  city,  as  well  as  at  the  htdd  of  hi(jh  places  by 
the  uai/.  The  iliction  is  highly  poetical,  it  per- 
sonities  inanimate  things,  and  gives  them  a  liv- 
ing existence  and  physical  organs,  a  head,  a 
mouth,  a  hand,  and  thus  prepares  us  for  the 
noble  flight  of  prophetic  iiiiajjination  wliich  en- 
sues.— Wordnworth.  At  the  coming  in  at 
the  doors— Openings,  gate-ways,  and  might  bo 
applied  to  avenues  or  other  openings,  but  there 
is  no  example  ot  such  application.  The  general 
idea  is,  that  she  makes  her  proclamation  at  all 
places  of  public  resort.  "  At  the  entrance  of 
tlie  avenues." — Stuart.  Persons  desirous  of  pro- 
claiming intelligence  of  great  interest  sought 
places  where  they  could  be  most  distinctly  aTid 
most  widely  heard.  Isa.  40.  9 ;  52.  7,  8 ;  Luke 
12.  3.—  W.'jIuntcr. 

4.  Men  .  .  .  sons  of  man— The  two  words 
are  used  which,  like  riri  and  homines,  describe 
the  higher  and  the  lower,  the  stronger  and  the 
weaker. — Ptumptre.  I  call  .  .  .  my  voice — 
God's  message  is  to  all  maidvind,  and  the  voice 
of  the  Gospel,  the  highest  wisdom,  is  not  lim- 
ited to  any  one  class  or  people. 

5.  Ye  simple,  ...  ye  fools^(See  note, 
Lesso!i  VllI,  ver.  4.)  These  terms  in  our  ver- 
sion may  be  unnecessarily  stronsr.  The  original 
would  justify  inexperienced,  uiisu»pecting,  those 
without  culture,  untaught  and  ruilc,  and  there- 
fore unprepared  for  the  strateiry  of  the  enemy.— 

W.  Hunter.  Understand  •wnsdom — See  notes 
in  Lesson  VIII,  vers.  2,  3,  7.  Of  an  under- 
standing  heart  —  Literally,    understand    the 


things;  and  the  opening  of  my  lips  thall 
be  right  things. 

7  For  my  mouth  shall  'speak  truth; 
and  wickedness  in  "an  ubominatiou  to 
my  lips. 

8  All  the  words  of  my  mouth  are  in 
righteousness;  there  in  nothing  *  forward 
or  perverse  in  them. 

y  They  are  all  plain  to  him  that 
understandeth,  and  right  to  them  that 
find  knowledge.' 


I  The  ahouiilmlioti  of  iiiv  ll|».- 


heart.  Comp.  chap.  15.  32;  17.  l(i,  in  the  He- 
brew. Heart  is  to  be  taken  tropically  for  dis- 
cretion, prudence,  self-government,  power  to 
control  tlie  appetites.  —  W.  Hunter.  Learu 
shrewdness,  ye  simple ;  and  fools,  be  wise  in 
hi^nYX.—  Conant. 

6.  I  will  speak  of  excellent  things— Literal- 
ly, "  princely  things."  The  word  is  not  the  same 
as  that  translated  "  excellent "  in  ch.  22.  20,  and  is 
elsewhere  always  used  of  jiersons,  as  in  1  Sam. 
9.  16 ;  2  Sam.  5.  2.  It  is  characteristic  of  the 
highly  poetic  .style  of  this  part  of  the  book  that 
it  should  be  used  here  either  of  the  things  taught, 
or,  as  if  adverbially,  of  the  character  of  the  teach- 
ing.— Plumptre.  Bight  things — Straight,  the 
opposite  of  every  thing  tortuous,  disingenuous, 
dishonest.—  W.  Hunter. 

7,  8.  My  mouth  shall  speak — More  literal- 
ly, my  palate  meditates  truth  ;  only  that  which 
is  true.  Mouth,  or  palate,  means  the  inner  part 
of  the  mouth,  the  seat  of  taste,  often  used  for  the 
mouth  as  the  organ  of  taste  and  speech.  Job 
31.  30  ;  Sol.  Song  5.  16.—  W.  Hunter.  The  lan- 
guage implies  rather  the  inward  molding  of  the 
word;  the  reflective  consideration  that  precedes 
speech. — Zdckler.  "Wickedness  is  an  abomina- 
tion— True  wisdom,  in  all  its  in(|uirics,  never 
disregards  moral  relations ;  and  by  it  evil  is 
never  placed  upon  an  equality  with  good.  All 
the  words  of  my  mouth  are  in  righteotos- 
ness— The  words  of  the  ideal  wisdom  find  their 
highest  fulfillment  in  that  of  the  incarnate  Word. 
There  also  gracious  words  proceeded  out  of  his 
mouth,  (Luke  4.  22 ;)  in  him  wisdom  was  justified 
of  all  her  children,  (Matt.  11.  19;)  Justus  here 
she  declares  that  "her  ways  are  plain,"  not  to 
the  perverse  and  careless,  but  "  to  him  that  un- 
derstandeth."— Phnnptre. 

9,  10.  Plain  to  him  that  understandeth — 
However  obscure  these  teachings  may  be  to  the 
untaught,  gross,  and  sensual,  tliey  will  be  readi- 
ly apprehended  by  well-disposcil  and  disciplined 
minds.—  W.  Hunter.  Knowledge  rather  than 
2a3 


Pkov.  8.  1-17. 


LESSON  IX. 


Fourth  Quarter. 


10  Receive  my  instruction,  and  not 
silver;  and  knowledge  rather  than 
choice  gold. 

11  For  *  vpisdotn  is  better  than  rubies ; 
and  all  the  things  that  may  be  desired 
are  not  to  be  compared  to  it. 


Psa.  19. 


:  Or,  subtilty 


clioice  gold — Tlie  love  of  money  is  a  root  of 
evil  against  which  the  Bible  mercifully  deals 
many  a  blow.  There  lies  one  of  our  deepest 
sores ;  thanks  be  to  God  for  touching  it  with 
"  line  upon  line  "  of  his  healing  word.  When  a 
man  is  pursuing  a  favorite  object  with  his  whole 
heart,  it  is  irksome  to  hear  a  Warner's  word  con- 
tinually dropping  on  his  unwilling  ear,  telling 
that  the  choice  is  foolish. — Arnot. 

11.  ■Wisdom  is  better  than  rubies— Sup- 
posed by  Bochart,  Ilartniann,  Bohlen,  and  most 
of  the  ral)bis,  to  signify  pea/is  ;  and  if  this  be  the 
true  meaning,  we  may  compare  our  Lord's  words 
concerning  "the  iiearl  of  great  price."  Matt 
13.  46. —  Wordsworth.  It  will  bring  vis  in  a  bet- 
ter price,  be  to  us  a  better  portion,  show  it 
forth  and  it  will  be  a  better  ornament,  tlian  jew- 
els and  precious  stone>  of  the  greatest  value. — 
Henry.  Things  that  may  be  desired— All  de- 
sirable things.  Comp.  ver.  19.  Wisdom  had  be- 
gun to  specify  silver,  gold,  pearls,  but  cuts  the 
matter  short  by  including  all  valuable  and  desir- 
able things.  Her  teachings  are  more  valuable 
than  all  else.  Comp.  3.  15. —  W.  Hunter. 

A  ship  bearing  a  hundred  emigrants  has  been 
driven  from  her  course,  and  wrecked  on  a  desert 
island  far  from  the  tracks  of  men.  The  passen- 
gers get  safe  ashore  with  all  their  stores.  They 
know  not  a  way  of  escape ;  but  they  possess  the 
means  of  subsistence.  An  ocean  unvisited  by  or- 
dinary voyagers  circles  round  their  prison,  but 
they  have  seed,  with  a  rich  soil  to  receive  and  a 
genial  climate  to  ripen  it.  Ere  any  plan  has  been 
laid,  or  any  operation  begun,  an  explorini?  party 
returns  to  head-quarters  reporting  the  discovery 
of  a  gold  mine ;  thither  instantly  the  whole  com- 
pany resort  to  dig.  They  labor  successfully  day 
by  day,  and  month  after  month ;  they  acquire  and 
accumulate  heaps  of  gold.  The  people  are  quickly 
becoming  rich  :  but  the  spring  is  past,  and  not  a 
field  has  been  cleared,  not  a  ^ain  of  seed  commit- 
ted to  the  ground.  The  summer  comes,  and  their 
wealth  increases,  but  the  store  of  food  is  small.  In 
harvest  they  begin  to  discover  that  their  heaps  of 
gold  are  worthless.  A  cartload  of  it  cannot  satisfy 
a  hungry  child.  When  famine  stares  them  in  the 
face  a  suspicion  shoots  across  their  fainting  hearts 
that  the  gold  has  cheated  them ;  and  they  begin 
to  loathe  the  bright  betrayer.  They  rush  to  the 
woods,  fell  the  trees,  dig  out  the  roots,  till  the 
ground,  and  sow  the  seed.    Alas  I  it  is  too  late. 


12  I  wisdom  dwell  with  '  prudence, 
and  find  out  knowledge  of  witty  iuven^ 
tions. 

13  The  *  fear  of  the  Lord  is  to  hate 
evil:  pride,  "and  arrogancy, and  the  evil 
way,  and  '  tlie  froward  mouth,  do  I  hate. 


?hap.  6.  17.- 


hap.  4.  24. 


Winter  has  come,  and  their  seed  rots  in  the  soil. 
They  die  of  want  in  the  midst  of  their  treasures.— 
Arnot. 

12.  I  wisdom  dwell  with  prudence — W^is- 
dom  inhabits  prudence,  has  settled  down,  as  it 
were,  and  taken  up  her  residence  in  it,  is  at  liome 
in  its  whole  sphere,  and  rules  it. — Delitzsch. 
Prudence — Pradence  here  denotes  right  knowl- 
edge in  special  cases,  in  contrast  with  the  more 
comprehensive  idea  of  intelligence  in  general — 
the  practical  realization  of  tlie  higher  principle 
of  knowledge  found  in  wisdom. — Elster.  Wis- 
dom, high  and  lofty,  occupied  with  things  heav- 
enly and  eternal,  does  not  exclude,  yea,  rather 
"dwells  with"  the  practical  tact  and  insight 
needed  for  the  life  of  common  men. — Plirmptre. 
Find  out  know^ledge  of  witty  inventions — 
"  Witty  inventions."  Counsels  would,  perhaps, 
express  better  than  any  other  word  tlie  truth  in- 
tended, that  all  special  rules  for  the  details  of  life 
spring  out  of  the  highest  Wisdom  as  their  soui'ce. 
— PI  umpire. 

Christ  found  out  the  knowledge  of  that  great 
invention,  and  a  costly  one  it  was  to  him,  man's 
salvation,  by  his  satisfaction,  an  admirable  ex- 
pedient; we  had  found  out  many  inventions 
for  our  ruin,  he  found  out  one  for  our  recovery. 
—Henry. 

13.  The  fear  of  the  Lord— See  notes.  Les- 
son VIII,  verse  7.  Is  to  hate  evil — That  is, 
true  piety,  or  true  religion,  produces  a  hatred  of 
all  evil.  This  is  its  essence.  Certain  forms  of 
evil  are  then  specified. —  W.  Hiuiter.  Pride 
and  arrogancy — The  virtue  of  all  virtues  is 
humility  ;  tlierefore  Wisdom  hates,  above  all, 
self-exaltation  in  all  its  forms.  —  Delitzsch. 
And  the  froward  mouth — All  perverse  and 
perverting  speech.  These  four  appellations  seem 
to  cover  the  feelings,  thoughts,  words,  and 
actions.  The  man  of  piety,  the  votary  of  divine 
Wisdom,  must,  like  her,  hate  all  manner  of  evil, 
and,  consequently,  love  and  practice  all  manner 
of  good. —  W.  Hunter. 

To  fear  retribution  is  not  to  hate  sin;  in  most 
cases  it  is  to  love  It  with  the  whole  heart.  It  Is  a 
solemn  suggestion  that  even  the  religion  of  dark, 
unrenewed  men  is,  in  its  essence,  a  love  of  their 
own  sins.    Instead  of  hating  sin  themselves  their 


Nov.  30,  1884. 


LESSON  IX. 


Pro 


-17. 


14  Couusel  is  mine,  and  sound  wis- 
dom: I  am  understanding;  *I  have 
strength. 

15  By  '  mc  kings  reign,  and  princes 
decree  justice. 


)  DaD.  2.  «1;  7.  14  ;  Matt.  98.  16  ;  Rom. 


Krand  regret  Is  that  God  hat«s  It.  If  they  could 
be  convinced  that  the  Jiidpe  would  re^rard  It  as 
lightly  aa  the  culprit,  the  fear  would  collapse  like 
steam  under  cold  wat«r,  and  all  the  religious 
machinery  which  it  drove  would  stand  still.— 
Aitiot. 

14.  Covmsel  is  mine— Perhaps  the  following 
more  nearly  cxprusses  it.  Stability  and  reality 
belonu:to  nio  ;  that  is,  I  teacli  that  wlilcli  is  Uur- 
ahle  and  real.  Tlie  latter  clause  Stuart  renders, 
"  As  for  me,  my  might  is  understandiui^ ;  "  that 
is,  with  me  undcrstandinsr  is  strengrh  ;  Bacon's 
maxim,  "  Knowledge  is  power.'' —  W.  Hunter. 

15,  16.  By  me  kings  reign— Kings  tlicm- 
selves  sit  not  fast  on  their  thrones,  though 
placed  there  by  God  himself,  unless  they  be 
ruled  by  me.  In  vain  do  their  great  captains 
and  other  ministers  endeavor  to  defend  them, 
but  under  the  conduct  antl  protection  of  my  dis- 
cipline.— BUhop  Ritfick.  This  wisdom,  the  es- 
sential wisdom  of  God,  is  here  none  other  than 
Christ.  These  words  were  uttered  by  Christ 
before  he  was  in  the  flesh  ;  but  they  are  no  less 
as  good  gospel  as  if  they  had  been  recorded  by 
any  of  the  four  evangelist-s  ;  they  are  gospel  be- 
fore any  gospel  of  them  all.  Thus  mucli  for  the 
•luthor  of  the  speech. -^Mo/)  AnJrewes.  By 
me  princes  mle — If  rulers  would  rule  well — 
jTOsperously  and  permanently— tliey  must  rule 
in  accordance  with  the  dictates  of  wisdom, 
which  meims  not  low  cunning,  political  strategy, 
unprincipled  management,  party  trickery,  and 
official  fraud;  but  high,  honorable,  and  just 
aims  and  actions,  in  accordance  with  the  prin- 
ciples of  righteousness  and  truth. —  W.  Hunter. 

17.  I  love  them  that  love  me— In  this  life 
each  man  finds  what  he  strives  to  find.  Those 
who  mm  for  knowledge  find  knowledge  eager  to 
meet  them  ;  those  wlio  seek  for  God  find  God 
seeking  for  them ;  those  whose  thought  is  of 
riches  see  opportunities  for  wealth  beckoning  to 
tiiem  from  every  hill-top,  however  it  may  after- 
ward elude  their  grasp.  Seek  me  early— Or, 
speedily,  earnestly.     As  though  Wisdom  had 


16  By  me  princes  rule,  and  nobles, 
even  all  the  judges  of  the  earth. 

17  I  ■■°  love  them  that  love  me;  and 
"  tliose  that  seek  me  early  sliall  find 
me. 


->01  S»m.  «.  30;  John  U.  »!.• 


said,  Seeing  that  my  favor  and  guidance  are  es- 
sential to  real  success,  especially  to  those  in  liigh 
places,  this  one  thing  is  necessary  to  the  obtain- 
ing them,  namely,  to  loce  /««,  to  seek  me,  speedily 
and  earnestly. —  W.  Hunter. 

Authorities  to  be  Consulted. 
See  on  Lesson  VIII,  also  Arnot's  Laws  from 
Heaven  for  Life  on  Earth,  page  143.  Sunday 
Magazine,  1870,  page  507.  The  Pricelessness  of 
Knowledge,  by  Dr.  T.  Guthrie.  Pulpit  Analyst, 
vol.  v.  Outline,  by  W.  W.  Wythe,  on  Children 
Invited.  Stems  and  Twigs,  vol.  i,  outline  on 
verse  17,  Love  Returned.  Simeon's  Ilone 
Iloniileticie.  Foster's  Cyclopedia  of  Illustra- 
tions, [numbers  marked  with  a  star  refer  to 
poetical  quotations,]  ver.  1 :  6050 ;  4 :  10632, 
*2755;  5:  *1351,  8783;  10,  11:  *2999,  *3000; 
12:  *2607,  4802,  11286;  15:  4060;  16:  10749; 
17  :  638,  1063,  1776,  8232. 

Practical  Thoughts, 

[CHRIST  AS  THE  SOURCE  OF  WISDOM.] 

1.  Christ,  as  the  living  word  of  wisdom,  ex- 
tends his  invitation  to  all  the  sons  of  men. 
Vers.  1-4. 

2.  Christ  gives  his  wisdom  to  the  willing  and 
open-hearted  who  are  conscious  of  need  and 
ready  to  receive  light.  Ver.  5. 

3.  Christ  offers  to  men  wisdom  of  princely 
worth,  and  in  the  way  of  truth.  Vers.  6,  7. 

4.  Christ  gives  a  wisdom  which  is  pure  and 
righteous,  without  the  alloy  of  knowledge  of 
evil.  Ver.  8. 

5.  Christ's  words  are  plain  to  those  whose 
hearts  are  riglit,  though  dark  to  those  witliout 
the  fellowship  of  God.  Ver.  9. 

6.  Christ's  wi.«dom  is  more  precious  than  all 
the  gains  of  earth.  Ver.  10,  11. 

7.  Christ  offers  a  wisdom  which  is  of  value  in 
the  practical  details  of  life.  Ver.  12. 

8.  Christ's  wisdom  may  be  obtained  by  all 
who  are  in  earnest  to  seciure  it. 

295 


Prov.  23.  29-35. 


LESSON  X. 


Fourth  Quarter. 


B.  C.  990.] 


LESSON    X. 

Drunkenness.— Prov.  23.  29-35. 


[Dec.  7. 


GOLDEN  TEXT.— Be  not  among  wine-bibbers.— Prov.  23.  20. 

Time.— B.  C.  990. 

Introduction.— This  remarkable  description  would  prove,  although  it  stood  alone,  that  ancient 
brewers  contrived  to  manufacture  liquors  of  power  sufficient  to  produce  and  sustain  full-grown  drunk- 
enness, and  that  ancient  drunkards  contrived  to  make  themselves  thorough  sots  upon  such  drinks  as 
they  had.  If  the  malady  in  its  more  advanced  stages  had  not  existed,  this  description  would  not  have 
been  written  and  could  not  have  been  understood.  There  may  have  been,  and  there  certainly  were, 
differences  between  ancient  and  modern  times,  as  there  are  now  between  vine-growing  and  grain- 
growing  countries,  both  as  to  the  power  of  the  draughts  used  and  the  proportion  of  inebriates  to  the 
population ;  but  specimens  of  intoxicating  drink  and  intoxicated  men  were  not  wanting  in  Solomon's 
kingdom  in  Solomon's  day.—A7-)i<)t. 


29  Wlio  Miath  woe  ?  wlio  hath  sorrow? 
who  liath  contentions  ?  who  hath  bab- 
bling ?  wlio  hath  wounds  without  cause? 
■who  hath  redness  of  eyes  ? 


;hap.  M.  I  ;  Isa 


29.  "WTio  hath  woe — The  words  correspond- 
ing to  the  two  substantives  are,  strictly  speak- 
ing, interjections.  "  Who  hath  oh,  who  hath 
abo,"  a  word  not  found  elsewhere,  but  proba- 
bly an  interjection,  expressing  distress.  The 
sharp  touch  of  the  satirist  reproduces  the  actual 
inarticulate  utterance  of  drunkenness. — Fltimp- 
tre.  WTio  hath  contentions  —  When  the 
wine  is  in,  the  wit  is  out,  and  the  passions  up : 
and  thence  come  drunken  scufiles,  and  drunken 
disputes  over  the  cups. — Henry.  Nearly  all 
the  murders  and  brawls  are  caused  by  liquor, 
and  niore  than  lialf  of  them  take  place  in  liquor 
saloons.  Babbling— Listen  to  his  talk,  mean- 
ingless, driveling,  and  about  matters  of  which  he 
knows  nothing. — D.  A.  Whedon.  Wounds 
without  cause — The  wounds  which  men  re- 
ceive in  defense  of  their  country  and  its  just 
rights  are  their  honor,  hut  wovndsicithovt  cavse 
received  in  service  of  their  lusts  are  marks  of 
their  infamy. — Henri/.  Redness  of  eyes  — 
Blood-shot,  blurred,  or  bleared  eyes.  Gen.  40. 
12.  lAi^mWY  1  darhness  or  ohscvrity  of  ej/es.  It 
may  perhaps  refer  to  the  obscurity  of  vision  pro- 
duced by  intoxication. —  TV.  Hvnter. 

30.  Tarry  long  at  the  -wine — Compare  Isa. 
3.  11;  Job  1.  4;  2S.  P.  The  goodness  of  the 
wine  of  Candia  renders  the  Candiots  great 
drinkers,  and  it  often  happens  that  two  or  three 
such  will  sit  down  together  at  the  foot  of  a  cask 
from  whence  they  will  not  depart  till  they  have 
emptied  \t.—  <Jalmet''g  Fragment,  199.  They 
that  go  to  seek— There  is  a  touch  of  sarcasm 


30  They  tliat  tarry  long  at  the  wine ; 
they  that  go  to  seek  mi.\ed  wine. 

31  Look    not    thou    upon    the    wine 
wlien  it  is  red,  when  it  givetli  his  colour 


Eph.  5.  13. 


in  "go  to  seek."  The  word  elsewhere  used  of 
diligent  search  after_  knowledge  (Job  11.  7  > 
Psa.  138.  1 ;  Prov.  25.  2)  is  here  used,  as  it  iron- 
ically of  the  investigations  of  connoisseure  in  wine 
meeting  to  test  its  qualities. — Plumptre.  Mixed 
wine— Strong  wine,  but  made  so  by  the  admix- 
ture of  foreign  substances  ;  whereas  the  Greeks 
and  Latins  by  mixed  wine  always  understood 
wine  diluted  and  lowered  with  water ;  the  He- 
brews, on  the  central-}',  generally  meant  by  it 
wine  made  stronger  and  more  inebriating  by  the 
addition  of  higher  and  more  powerful  ingredi- 
ents, such  as  honey,  spices,  defrutum,  (or  wine 
inspissated  by  boiling  it  down  to  two  thirds  or 
one  half  of  the  quantity.) — Lmoth. 

The  chemical  analysis  of  the  liquors  used  by  the 
people  in  this  country  shows  that  they  drink 
alcohol,  arsenic,  alum,  aloes,  bitter  almonds, 
blood,  chalk,  cherry-laurel  water,  cocculus  indicus, 
copperas,  gypsum,  henbane,  isinglass,  lime,  lead, 
logwood,  nux  vomica,  opium,  oil  of  vitriol,  oil  of 
juniper,  oil  of  turpentine,  tobacco,  sugar  of  lead, 
resin,  etc.— S.  S.  Jownal. 

31.  Look  not  thou — The  safeguard  is  that 
we  look  not  npon  the  ivine,  namely,  in  total 
abstinence  from  all  that  can  intoxicate.  (1)  It  is 
certain  that  they  who  let  intoxicating  drinks 
entirely  alone  will  never  become  drunkards  ;  it 
is  uncertain  about  all  who  do  not.  (2)  In  moder- 
ate or  ^occasional  drinking  there  is  never  safety. 
The  appetite  is  quickly  acquired,  and  the  habit 
is  often  formed  before  one  is  aware  of  it.  When 
the  appetite  is  inherited,  a  single  glass  may 


1884. 


LESSON  X. 


Pkov.  23.  29-35. 


in    the    cup,     when    it  movetli     itself 
ari-rht: 

32  At  tlio  last  it  l)itetli  like  n 
serpent,  and  stingetli  like  "  an  ad- 
der. 

33  Thine   eyes    shall  behold    strange 


80  rouse  and  inflaiuo  it  as  to  render  recovery 
aluiosl  impossible.  (3)  Tliere  is  no  safety  in 
the  use  of  pure  liquui-s  instead  of  the  impure. 
Doublle.s8  they  are  less  deadly  than  the  drujrged 
and  poisonou-s  iui.\tures  whieh  arc  manufactured 
and  sold  for  wiue,  brandy,  whisky,  etc.,  but 
woe,  sorrow,  poison,  and  death  are  in  them  all. 
(4 )  Safety  is  not  in  light  wines,  ale,  and  cider  ; 
that  is,  in  fermented  liiiuors  insteiul  of  spirituous. 
Drunkenness  abounds  in  all  wine-growing  dis- 
tricts; it  did  in  Palestine,  as  the  lesson  shows. 
—D.  A.  IV/uiio/i.  "WTienit  is  red— The  wine 
of  Lebanon  is  said  to  be  of  a  rich  golden  color, 
like  Malaga,  or  the  darker  sherries.  Sometimes 
tlie  color  is  heightened  by  saffron.  "WTien  it 
giveth  its  color— Literally,  "its  eye,"  the 
clear  brir/htntss,  or  the  beaded  bubbles  on  which 
the  wine-drinker  looks  witli  complacency.  — 
Pliniijitre.  In  the  cup — Sparkles  or  bubbles 
when  poured  out  or  shaken  ;  "  cames  a  bead," 
■which  is  regarded  to  be  an  indication  of  the 
strength  anil  (piality  of  the  liquor.  Some  wines 
arc  celebrated  for  their  brilliant  appearance— as 
those  of  Lebanon,  which  were  said  to  bo  of  a 
rich  golden  color.  Red  wines  are  most  esteemed 
in  the  East.— IT.  Hunter.  When  it  moveth 
itself  aright— The  EiiL'lish  suggests  the  thou.L'lit 
of  a  sparkling  wine,  but  the  Hebrew  word,  here 
and  in  Song  of  Solomon  7.  0,  -where  it  is  rendered 
"goeth  down  sweetly,"  describes  rather  the 
pellucid  stream  flowing  pleasantly  from  the  w  ine- 
skin  or  jug  into  the  goblet,  or  the  throat.- 
Plninpfre. 

32.  Biteth  like  a  serpent— Pleasant  as  the 
cup  is  at  the  moment,  afterward  it  brings  the  sharp 
stiui.'  of  remorse,  of  misery,  of  conscious  degra- 
dation and  shame,  and  the  terror  of  wrath  l.o 
ooir.e.  No  drunkard  is  a  happy  man.  Adder — 
The  .cockatrice,  a.s  in  the  maririn.  It  was  a  very 
veiionious  serpent.  So  dritik  poisons  the  body, 
pollutes  the  .soul,  destroys  the  health,  enfeebles 
the  mind,  and  damns  both  soul  and  body  in 
hell.— /^  .1.  WheJan.  Worst  of  all,  at  last, 
when  the  cup  of  drunkenness  shall  be  turned 
into  a  cup  of  tremblin>r,  the  cup  of  the  Lord's 
■wrath,  the  dregs  of  which  he  must  be  forever 
drinking,  and  shall  not  have  a  drop  of  water  to 
cool  his  inflamed  tongue. — Ileiu-y. 


women,  and  thine  heart  shall  utter  per- 
verse tilings: 

3-4  Yea,  thou  .shalt  he  as  he  that  lieth 
down  *  in  the  midst  of  the  sea,  or  as  he 
that  lieth  upon  the  top  of  a  mast. 

35    They    •'  have    stricken    me,    ahalt 


-aChai).  •.'7.  SV;  Jrr.  5.  3. 


33.  Thine  eyes  shall  behold  strange 
■women — Licentiousness  is  almo.si  always  con- 
nected with  drunkenness.  Drink  inflames  the 
lustful  passions,  dethrones  reason,  and  destroys 
self-control.  How  many  fall  from  virtue  into 
ruin  by  a  single  glass! — D.  A.  iV/ieJoii, 
Strange  women— There  is  another  interpre- 
tation to  this  expression.  Thine  eye  shall  see 
strange  things  ;  not  strange  women,  but  strange 
things,  the  oljjeets  of  a  drunken  man's  vision,  as 
the  doubling  of  certain  objects,  their  inversion, 
their  trenmlous  or  swaying  motion. — ZOckler. 
Is  thei'e  liere  a  refei-ence  to  the  delirium  tre- 
meni>,  w  hich  Miller  calls  "  the  iiif/?ifmare  of  the 
vice?" — the  horrible  imagery  and  sjiectral  ter- 
rors conjured  up  under  the  intluenee  oCfiiania  a 
yotnf — W.  Harder.  Utter  perverse  things 
—The  tongue  also  grows  unruly,  and  talks  e.\- 
travagantly ;  by  it  the  heart  utters  perverse 
thiiif/s,  things  contrary  to  rea.son,  religion,  and 
common  civility,  which  they  would  be  a-shanied 
to  speak  if  they  were  sol)er. — //euri/. 

34.  As  he  that  lieth  down  in  the  midst 
of  the  sea— Their  heads  are  giddy,  and,  when 
they  lie  down  to  sleep,  they  are  as  if  they  were 
tossed  by  the  rolling  waves  of  the  sea,  or  upon 
the  top  (if  a  riiavt ;  hence  they  complain  that 
their  heads  swim;  their  sleeps  are  connnonly 
unquiet  and  not  refrcshiuL',  and  their  dreams 
tumultuous.  —  Henry.  Lieth  upon  the  top 
of  a  mast — lie  is  utterly  regardless  of  life: 
which  is  expressed  very  forcibly  by  one  in  a 
state  of  Intoxication  ascending  the  shrouds, 
clasping  the  mast-head,  and  there  falling  asleep  : 
whence,  in  a  few  moments,  he  must  either  full 
down  upon  the  deck  and  be  dashed  to  pieces,  or 
fall  into  the  sea  and  bo  drowned. — Clarke. 
They  are  in  imminent  danger  of  death,  of  datn- 
nation,  lie  aa  much  exposed  as  if  they  slept 
upon  the  top  of  a  mast,  and  yet  are  secure,  and 
sleep  on.— Henry. 

35.  They  have  stricken  me— The  drunk- 
ard, in  his  sottish  stupidity,  .soliloquizes,  ap- 
parently unconscious  of  any  evil  eflccts  from  his 
indulgence,  and  is  urged  by  the  strength  of  his 
appetite  and  habits  to  pursue  his  old  vice. —  W. 
Hunter.     I  felt  it  not — The  drunkard  does  not 

feel  the  rebuke  that  he  receives,  his  upprehension 


Prov.  23.  29-35. 


LESSON  X. 


Fourth  Quarter. 


thou    say,    and   I   was    not   sick;    they 
have   beaten    me,  and   '1    felt    it    not: 


when  ^  shall  I  awake  ?  I  will  seek  it  yet 
again. 


t.  Eph.  4. 


being  dulled  into  stupidity.  I  will  seek  it  yet 
again — Even  in  his  consciousness  of  misery 
there  is  a  knowledge  that  there  is  around  him  a 
chain  which  will  again  drag  him  down  to  drink. 
Among  the  certain  facts  the  following  may  be 
affirmed :  (1)  That  the  Bible  nowhere  condemns 
abstinence  from  strong  drinks,  (2)  That  the 
Bible  nowhere  associates  God's  blessing  with 
the  use  of  strong  drinks.  (3)  That  the  Bible, 
in  various  ways,  commends  abstinence  from 
strong  drinks.  (4)  That  the  Bible,  in  various 
and  emphatic  methods,  exhibits  the  manifold 
evils  of  strong  drinks.  (5)  That  the  Bible  is 
the  first  book  that  proclaimed  abstinence  to  be 
the  cure  for  drunkenness.  (6)  That  the  great 
principle  of  the  Bible — philanthropy — enforces 
the  practice  of  abstinence. — Lees. 

1.  The  drunkard  forfeits  man ;  and  doth  divest 

All  wordly  right,  save  what  he  has  by  beast. 

—Geo.  Herbert. 

2.  Sin  makes  a  man  contemptihle  in  life,  mis- 
erable in  death,  and  wretched  to  all  eternity.  Is 
It  not  strange,  then,  that  men  should  love  it?— 
A.  Clarke. 

3.  When  the  Duke  of  Wellington,  in  one  of  his 
campaigns,  heard  that  a  large  supply  of  wine 
lay  in  his  march,  he  at  once  sent  out  a  body  of 
troops  to  knock  every  wine-barrel  on  the  head. 

4.  I  never  suffer  ardent  spirits  in  my  house, 
thinking  them  evil  spirits ;  and  if  the  poor  could 
witness  the  white  livers,  the  dropsies,  the  shat- 
tered nervous  systems,  which  I  have  seen  as  the 
consequences  of  drinking,  they  would  be  aware 
that  spirits  and  poisons  are  synonymous  terms.— 
Sir  Astley  Cooper. 

5.  When  the  most  famous  of  modern  pugilists 
was  asked  if  he  did  not  use  plenty  of  ale  and  por- 
ter while  in  training  for  his  brutal  prize-flghts, 
he  replied,  "  When  I  have  business  on  hand  there 
is  nothing  like  cold  water  and  the  dumb-bells."— 
Cuiiler. 

6.  Weston,  the  pedestrian,  once  said  that  to  use 
wine  or  whisky,  even  moderately,  when  under- 
taking one  of  his  great  feats,  would  insure  its  fail- 
ure. 

7.  "What  is  whisky  bringing?"  inquired  a 
dealer.  "  Bringing  women  and  children  to  want," 
was  the  appropriate  answer.— JBunga;/. 

8.  Annual  cost  of  the  liquor  traffic  in  the  United 
States,  $1,650,000,000.  The  meat  bill  of  New 
York,  for  the  year,  is  $30,000,000,  and  the  liquor 
bill  $68,000,000. 

9.  In  England,  where  moderate  drinking  Is  al- 
lowed in  many  of  the  Churches,  30,000  professino 
Christians  are  annually  the  victims  of  the  cup. 


>Deut.  29.  19  ;  Isa.  66.  12  ;  2  Peter  2.  22. 


10.  It  is  estimated  that,  in  the  United  States  and 
Territories,  130,000  places  are  licensed  to  sell 
spirituous  liquors,  and  390,000  persons  are  era- 
ployed  in  these  grog-shops.  If  we  add  to  these 
the  number  employed  in  distilleries  and  wholesale 
liquor-shops  we  shall  have  about  570,000,  while 
there  are  but  150,000  ministers  and  school  teach- 
ers. While  one  class  is  laboring  to  advance  the 
country  in  moral  and  spiritual  life,  the  other  plies 
the  work  of  death.  The  clergymen  cost  the 
United  States  $12,000,000  annually ;  the  criminals, 
$40,000,000 ;  the  lawyers,  $80,000,000 ;  intoxicating 
drinks,  to  satisfy  and  increase  depraved  appetites, 
$700,000,000.  The  liquor  traffic  annually  sends 
100,000  to  prison,  reduces  200,000  children  to  a 
state  worse  than  orphanage,  sends  60,000  to  a 
drunkard's  grave,  makes  600,000  drunkards,  and 
brings  woe,  disease,  misery,  crime,  and  premature 
death  all  over  the  land.- National  Temperance 
Almanac. 

Authorities  to  be  Consulted. 

See  the  Lesson  Helps  for  1876,  3d  Quarter, 
Lesson  X.  Freeman's  Bible  Manners  and  Cus- 
toms, No.  460.  Dr.  Richardson's  Ten  Lectures 
on  Alcohol.  Canon  Farrar's  Ten  Talks  on 
Temperance.  Dr.  Crane's  Arts  of  Intoxication. 
History  and  Mystery  of  a  Glass  of  Ale.  The 
Kev.  Dr.  Willoughby  and  his  Wine.  Foster's 
Cyclopedia  of  Hlustrations,  [numbers  marked 
with  a  star  refer  to  poetical  quotations,]  ver.  29  : 
*2002,  8181,  11540;  30:  *  932,  3328;  31:  1656, 
*2993,  6039;  32:  6329,  9953;  33:  5311,  10362; 
34:  8176;  25:  12155. 

Practical  Thoughts. 
[the  warning  against  wine.] 

1.  Our  lesson  warns  against  the  woe  and 
wickedness  which  strong  drink  brings.  Ver.  29. 

2.  It  warns  against  strong  drink  as  the  cause 
of  quarrel  and  strife  among  men.  Ver.  29. 

3.  It  warns  against  strong  drink  as  causing 
bloodshed  and  injury.  Ver.  29. 

4.  It  warns  against  strong  drink  as  bringing 
weakness  and  disease  to  the  physical  system. 
Ver.  29. 

5.  It  warns  against  strong  drink  as  a  tempter 
which  seduces  men  to  destruction.  Ver.  31,  32. 

6.  It  warns  against  strong  drink  as  exciting 
lustful  passions.  Ver.  33. 

7.  It  warns  against  strong  drink  as  fastening^ 
the  chain  of  habit,  from  which  escape  is  well-  , 
nigh  impossible.  Ver.  35. 


Dec.  14,  1884. 


LESSON  XL 


1-13, 


B.C.  980.] 


LESSON  XL 


[Dec.  14, 


Vaottt  op  Wohlw-y  ri.EAsuuEs.— Eccles.  2.  1-13. 

GOLDEN  TEXT.— WlHdoiii  rxorllelli  folly,  an  far  aa  HkIiI  .-xc-ll.-tli  dorkness.— ECCL.  2.  13. 

TIME.~B.  C.  980. 

iNTRonrcTiox.-  Eccleslastes  Is  the  long-received  Greek  term  for  the  Heb.  Kohelcth,  or  Oihckth.  This 
is  a  feiiilnine  partuiple  of  the  verb  which  mmmto  collect,  api)Ilecl  to  collections  of  people,  and  usually  for 
rcli^floiis  |)urposes.  The  Illness  or  this  term  as  applied  to  Solomon  Is  conceded  by  all,  however  much 
critics  may  differ  upon  the  questli>n  of  its  actual  authorship,  lu  1  Kings  8  he  Is  dcscrilH-d  as  gathering 
theiH'opleof  Israel  in  a  grand,  solemn  assembly  U)  worship  Jehovah  In  the  i)lace  which  he  had  now 
built— "a  settled  place."  Here  he  Uiught  them  to  have  counnunlon  with  the  Most  High,  and  to  come 
there  with  Joy  and  gladness  to  keep  their  holy  days.  He  Is  the  one  of  all  the  rulers  and  inspired  men  of 
Ismel  to  whom  this  title  eminently  belongs.  As  title  or  this  book,  Koheleth  is  sinu'ularly  beautiful  and 
appropriate.  The  work  of  the  book  is  to  gather  the  ixjople  from  dlillculties  and  |)erplexities  and  vanities 
and  errors,  which  led  them  astray  from  God,  back  to  his  truth,  his  law,  and  himself.  This  is  done  with 
the  sympathy,  patience,  and  gentleness  of  a  shepherd,  yet  with  the  dignity  of  a  teacher  and  the  authority 
of  a  king.— Dr.  Hudc.  Authorsliiij  of  Ecchxkmlcx.—'VhK  question  of  authorship  mu.st  not  he  made  too 
important.  There  are  other  accepted  books  of  Scripture  whose  authors  have  not  been  Identllled— a.s  the 
glowing,  earnest  book  of  Malachl.  By  whatever  hand  God  was  plea-sed  to  give  "  Koheleth  "  to  the  world 
—whether  we  discern  the  body  of  the  writer,  or  lose  it  behind  an  impenetrable  screen— we  may  rest  con- 
fidently upon  the  book  itself.  Its  broad  sympathies,  its  profound  and  practical  experience  in  so  various 
affairs,  its  culm,  wise,  and  gentle  guidance,  by  meandering  paths,  from  darkness  to  consoling  light— 
these  were  given  to  us  by  the  inspiration  of  God,  and  are  proQtable  for  doctrine,  for  reproof,  and  for  In- 
stniction  in  righteousness.— Dr.  Hudc.  On  the  whole,  it  seems  the  most  reasonable  course  to  accept  as  a 
simple  statement  of  fact  the  words  with  which  Eccleslastes  begins;  and.  In  accordance  with  the  voice  of 
the  Church  from  the  beginning,  to  regard  Solomon  as  the  author  of  this  book.  AVe  are  not  Indeed  bound 
to  assert  this  fact  in  such  way  as  If  the  authorship  of  a  book  of  Scripture  were  of  the  same  Importance  to 
readers  of  Scripture  as  the  spiritual  facts  revealed  and  the  practical  niles  Inculcated  therein.—  Bullock. 
Inxpimtion  of  KccJwiVisfcs.— By  "  Inspired  "  I  do  not  mean  that  all  the  feelings  to  which  that  book  gives 
uttenince  are  right  or  holy  feelings.  John  could  not  have  written  that  book.  John,  who  had  lived  In  the 
atmosphere  of  love,  looking  on  this  world  as  God  looks  on  It— calmly,  with  the  deep  peace  of  heaven  In 
his  soul,  at  peace  with  himself  and  at  peace  with  man— John  could  never  have  penned  the  book  of  Eccle- 
slastes. To  have  written  the  book  of  Eccleslastes  a  man  must  have  been  qualified  In  a  peculiar  way.  He 
must  have  been  a  man  of  intense  feeling;  large  in  heart,  as  the  Bible  calls  it.  He  must  have  been  a 
man  who  had  drunk  deep  of  unlawful  pleasure.  He  must  have  been  a  man  in  the  upper  ranks  of  socletyt 
with  plenty  of  leisure  and  plenty  of  time  to  brood  on  self.  Therefore,  in  saying  it  Is  an  inspired  book, 
I  mean  the  Inspired  account  of  the  workings  of  a  guilty,  erring,  and  yet,  at  last,  conquering,  spirit.  It  is 
not  written  as  a  wise  and  calm  Christian  would  write,  but  as  a  heart  would  write  which  was  fevered 
with  disappointment,  jaded  with  passionate  attempts  in  the  pursuit  of  blessedness,  and  forced  to  God  as 
the  last  resource.— F.  IJ'.  UobcHson. 


1  I  said  '  in  mine  heart.  Go  to  now,  I 
will  prove  thee  witli  mirth  ;    therefore 


1.  I  said — Having  stated  liis  experience  of 
the  vanity  of  wi.sdoni,  Solomon  now  relates  how 
he  pursued  hisinvesti-^ation  witli  his  second  trit't, 
namely,  riclics,  untl  the  enjoyments  which  riclics 
supply ;  and  how  this  brought  him  to  the  same 
result.  The  course  of  action  pursued  by  him  in 
this  chapter  has  been  compared  with  that  of  the 
rich  man  in  our  Lord's  parable.  (Luke  12. 16-21.) 
But  it  must  be  remembered  that  Solomon's  ob- 
ject was  the  acquisition  of  wisdom,  not  self-indul- 
gence, and  that  he  did  not  fail  to  look  forward 
to  the  certainty  of  death  overtaking  him. — Hui- 


enjoy  pleasure :  and,  behold, 
vanity. 


this  also  is 


aUa.  50.  II. 


fork.    In  mine  heart — Better,    'Jo  mi/  hmrt. 
Go  to — Rather,  Come  now. — Dr.  Hyde.     Prove 

thee  with  mirth By  allowing  to  myself  tho 

free  ciijoyinent  of  the  present  and  sen.-iblc  de- 
liglits  of  human  life.  — /'oo/.  Enjoy  pleas- 
ure— "  See  pleasure."  In  ancient  language  "  to 
see"  is  used  in  a  wider  range  of  meanings,  as 
that  of  "  to  experience." — I>r.  Hyde.  Vanity- 
It  is  most  important  to  understand  this  word, 
{hebeli  or,  as  it  is  spelt,  when  used  as  a  proper 
name,  in  Gen.  4.  2,  ahel^)  wliich  occurs  no  less 
than  thirty-seven  times  in  Ecclesuistcs,  and  has 
299 


ECCLES.   2.    1-13. 


LESSON  XL 


Fourth  Quarter. 


2  I  said  ^  of  laughter,  It  is  mad  ;  and 
of  mirth  what  doeth  it  ? 

3  I  ^sought  in  mine  heart  "to  give 
myself  unto  wine,  yet  acquainted  mine 
heart  with  wisdom,  and  to  lay  hold  on 
folly,  till  I  might  see  what  was  that  good 


aProv.  14.13;  Chap.  7. 


«Chap.  1    n. aToarawmy 


been  called  the  key  of  the  book.     Primarily  it 
means  "breath,"  "  light  wind,"  as  it  should  be 
translated  in  Isa.  57.  13,  etc.    It  denotes  that 
which  (1)  passes  away  more  or  less  quickly  and 
completely,  (2)  leaves  either  no  result  or  no  ade- 
quate result  behind,  and  therefore   (3)  fails  to 
satisfy  the  mind  of  man,  which  naturally  craves 
for  something  permanent  and  progressive  ;  it  is 
also  applied  to  (4)  idols,  as  contrasted  with  the 
living,  eternal,  and  almighty  God,  and  thus  in 
the  Hebrew  mind  it  is  connected  with  sin.     In 
this  book  it  is  applied  to  all  works  on  earth,  to 
pleasure,   grandeur,   wisdom,  the   life   of  man, 
childhood,  youth,  and  length  of  days,  the  obliv- 
ion of  tlie  grave,  wandering  and  unsatisfied  de- 
sires, unenjoyed  possessions,  and  anomalies  in 
the  moral  government  of  the  world. — Bullock. 
Solomon  here,  in  pursuit  of  the  siimmum  honum 
—the  felicity  ot  man,  adjourns  out  of  his  study, 
his  library,  his  elaboratory,  his  council-chamber, 
where  he  had  in  vain  sought  for  it,  into  the  park 
and  the  play-house,  his  garden  and  his  summer- 
house;  exchanges  the  company  of  the  philoso- 
phers and  grave  senators  for  that  of  the  wits  and 
gallants  and  the  beaux-esprits  of  his  court,  to  try 
if  he  could  And  true  satisfaction  and  happiness 
among  them.    Here  he  takes  a  great  step  down- 
ward, from  the  noble  pleasures  of  the  intellect  to 
the  brutal  ones  of  sense;   yet,  if  he  resolve  to 
make  a  thorough  trial,  he  must  knock  at  this  door, 
because  here  a  great  part  of  mankind  imagine 
they  have  found  that  which  he  was  in  quest  of  .— 
Henri). 

2.  I  said  of  laughter  ...  of  mirtli— Eath- 
er,  I  said  to  laughter,  Mad  [art  thou] ;  and  to 
mirth.,  What  [art  thou]  doing?  that  Is,  what  good 
canst  thoa  effect  ?  What  are  thy  fruits  ?  Mere 
bitterness  and  disappointment.  —  Wordstvorth. 
Innocent  mirth,  soberly,  seasonably,  and  moder- 
ately used,  is  a  good  thing,  fits  for  business,  and 
helps  to  soften  the  toils  and  chagrins  of  human 
life ;  but,  when  it  is  excessive  and  immoderate, 
it  is  foolish  and  fruitless. — Henry. 

3.  To  give  myself  unto  wine— Jerome  ex- 
plains it,  "to  draw  on  life  with  delights,  and  to 
cast  asleep  with  pleasure  as  with  wine  my  flesh 
free  from  all  cares."  Yet  acquainting  mine 
heart  with  wisdom — Many  give  themselves  to 
these  without  consulting  their  hearts  at  all,  not 

300 


for  the  sons  of  men  which  they  should 
do  under  the  heaven  *  all  the  days  of 
their  life. 

4  I  made  me  great  works;  I  builded 
me  houses;  I  planted  me  vineyards; 

5  I  made    me  gardens  and  orchards, 


nber  of  the  days  of  their  life. 


looking  any  further  than  merely  the  gratification 
of  the  sensual  appetites;  but  Solomon  applied 
himself  to  it  rationally,  and  as  a  man ;  critically, 
and  only  to  make  an  experiment. — Henry.  To 
lay  hold  on  foUy — He  sought  to  lay  hold  on 
folly.,  to  see  the  utmost  that  folly  would  do  to- 
ward making  men  happy ;  but  he  had  like  to 
have  carried  the  jest  (as  we  say)  too  far.  He  re- 
solved that  the  folly  should  not  take  hold  on 
him,  not  get  the  mastery  of  him,  but  he  would 
lay  hold  on  it,  and  keep  it  at  a  distance  ;  yet  he 
found  it  too  hard  for  him. — Henry.  Till  I  might 
see  what  was  good— The  philosopher  found 
by  bitter  experience  that  it  was  unsafe  to  tamper 
with  carnal  enjoyments  ;  he  became  a  victim  of 
his  own  experiments — like  a  chemist  scorching 
or  poisoning  his  hands  in  his  own  laboratory. 
He  lost  his  spiritual  purity,  liberty,  and  vigor, 
and  lapsed  into  sensualism  and  idolatry. — 
WordsiDorth. 

4.  I  made  me— There  is  in  these  words  not 
only  a  specific  record  of  personal  experience,  but 
a  sorrowful  confession  of  all-absorbing  selfish- 
ness. I,  the  son  of  David,  and  king  of  Israel  in 
Jerusalem ;  I,  the  Jedidiah,  beloved  of  the  Lord., 
confess,  with  penitential  sorrow  and  shame, 
that  I  labored /or  myself;  not  for  God's  glory, 
but  for  my  oivn  pleasure  and  aggrandizement. 
The  moral  of  all  this  is,  that  self-love  ends  in 
self-loathing.  —  Wordsworth.  Great  works- 
Solomon  used  the  resources  of  the  kingdom  in 
magnineent  enterprises.  His  own  palace  stood 
on  a  neighboring  hill-top  to  the  temple.  He  built, 
also,  for  his  Egyptian  wife,  a  palace,  called, 
1  Kings  7.  2,  "  The  house  of  the  forest  of  Leba- 
non." His  vineyard  at  Baalhamon  is  mentioned 
in  Song  of  Solomon  8.  11.  He  probably  had 
others  also,  as,  for  instance,  at  Eugedi.  Sol. 
Song  1.  14.— Z^A  Hyde. 

5.  I  made  me  gardens— The  mind  that 
dotes  on  earthly  things  plants  to  itself  vine- 
yards, gardens,  and  orchards  on  earth,  (like  the 
beautiful  scenery  of  Sodom,  and,  may  we  not 
add,  in  modern  days,  like  the  fair  gardens  and 
orchards  of 'the  region  around  the  Salt  Lake?) 
but  the  devout  soul  seeks  for  those  vineyards, 
orchards,  and  gardens  in  which  is  "the  Tree  of 
Life,  whose  leaves  are  for  the  healing  of  the 


Dec.  14,  1884. 


and  I  planted  trees  iu  tbem  of  all  kind 
^/fruits; 

6  I  made  me  pools  of  water,  to  water 
therewith  the  wood  that  bringeth  forth 
trees ; 

7  I  got  me  servants  and  maidens,  and 


LESSON  XL  Ecci.Es.  2.  1-13. 

had  'servants  born  in  my  house;  also  I 
had  great  possessions  of  great  and  small 
cattle  above  all  that  were  in  Je-ru'sa-lem 
before  me  ; 

8  I  '  gathered  me  also  silver  and  gold, 
and  the   pecnliar  treasure  of  kings  and 


[•  Sons  of  tny  haute. 


nations,"  aiul  lun),'s  for  the  nfreshiiig  pools  of 
clear,  living  water,  wliicii  Hows  in  tlie  imrndise  ol 
God. —  Wordswort k.  Orchai'ds— The  word  is 
"  paradises,"  tliut  is,  jiiirks  or  pleasure-grounds. 
It  occurs  in  Song  of  Solomon  4.  13,  and  Neh. 
2.  8.  Indications  of  at  least  three  of  these 
are  pointed  oul  by  Dean  Staidey,  ("  Jewish 
Church,"  ii,  26.)  One  at  Jerusalem,  near  the 
pool  of  Siloani,  cidled  "  the  king's  garden," 
(Neh.  3.  15 ;  Jcr.  52.  7  ;)  a  second  near  Betlde- 
hem,  to  which  the  next  verst  seems  to  refer 
particularly  ;  and  a  third  in  the  remote  north, 
on  the  heights  of  Ilermon.  Song  of  Solomon 
4.  9;  8.  \\.—]iaJh,ck. 

6.  Pools  of  water— The  making  of  cisterns 
and  fixtures  for  watering  gardens  is,  in  the  dry 


KInKt  9.V8  ;  10.  10, 


those  who  were  born  in  the  house,  and  are 
mentioned  afterward.  —Bullock.  Servants— 
"  Slaves."  He  who  studies  the  laws  of  Mosea 
will  see  that  such  provision  was  made  for  serv- 
ants that  their  condition  was  not  one  of  slavery 
in  its  more  objectionable  sense.  In  fact,  there 
is  no  Hebrew  word  for  slave.  Tlie  Hebrew 
bondman  lost  no  right  but  that  of  the  recompense 
of  his  own  labor.  If  he  was  maimed  by  \\\s, 
master  he  became  free.  If  he  was  killed  by 
him,  his  master  was  slain  by  the  sword.  Greek, 
Roman,  and  American  slavery  was  very  differ- 
ent from  this.  The  slave  was  also  taught  in  the 
law  ;  could  not  be  delivered  up  if  he  ran  away  ; 
could  marry  a  daughter  of  his  master;  and  a 
maid-servant  could  be  the  lawful  wile  of  her 


Soiomon'a  Pooli. 


East,  indiapeasable.  For  such  purposes,  in 
part,  the  now  famous  pools  of  Solomon,  south  of 
Bethlehem,  may  have  been  constructed.  The 
same  occurs  in  our  Colorado.  A  well-watered 
Ea.stem  garden,  enlivened  by  playing  fountjiins 
and  birds  "  that  sing  among  the  branches,"  is  a 
most  chaniiiiig  object. — Dr.  Hyde.  A  short  dis- 
tance south  of  Bethlehem,  in  a  valley  in  the 
green,  winding  detile  of  Urtas,  three  "  Pools  of 
Solomon"  are  still  shown,  and  an  adjoining  hill 
Btill  bears  tlie  name  of  tlie"  Little  Paradise." — 
Bullock. 

7.  I  got — Kather,  /  bou</ht,  iu  dLstiuctiou  to 


master  or  her  master's  son.  Servant",  then, 
cither  purcha-<ed  or  bom  on  the  place,  v  ere  not 
what  we  call  slaves. — Dr.  Hyde.  Great  and 
small  cattle — Hebrew,  o.ren  andslieeji.  See  the 
sacrifices  at  the  dedication  of  the  temple.  1  Kings 
8.  63. — Dr.  Hyde.  All .  .  .  before  me — King 
David's  herds  and  flocks  are  mentioned  in 
1  Cliron.  27.  29,  81,  but  we  have  no  specific  ac- 
count of  the  wealth  of  other  Canaanitish  or  He- 
brew inhabitanta  of  Jerusalem  before  Solomon. 
—Bullock. 

8.  I  gathered  me  silver  and  gold--Solo- 
mou'a  income,  in  gold,  from  trade,  was  over 
801 


ECCLES.    2.   1-13. 


LESSON  XI. 


Fourth  Quarter. 


of  the  provinces ;  I  gat  me  men 
singers  and  women  singers,  and 
the  delights  of  the  sons  of  men,  as 
•'musical  instruments,  and  that  of  all 
sorts. 

9  So  "^  I  was  great,  and  increased  more 
than  all  that  were  before  me  in  Je-ru'sa- 


d  Musical  instrument  and  instruments. 


£3,300,000,  besides  all  other  revenue.  He  made 
silver  like  stones  for  abundance  in  Jenisalern. 
1  Kings  10.  27,  and  elsewhere. — Dr.  Hyde. 
Peculiar  treasure  of  kings — Gold  and  silver 
are  the  peculiar  treasure  which  hings  derive  from 
provinces.,  as,  distinct  from  land,  cattle,  etc.,  the 
usual  wealth  of  subjects.— i)r.  Hyde.  Men 
singers  and  -women  singers— He  had  every 
thing  that  was  charming  and  diverting  ;  all  sorts 
of  melody  and  music,  vocal  and  instrumental, 
men  singers  and  women  singers,  the  best  voices 
he  could  pick  up,  and  all  the  wind  and  hand 
instruments  that  were  then  in  use.  His  father 
had  a  genius  for  music,  but  it  should  seem  he 
employed  it  more  to  serve  his  devotion  than  the 
son,  who  made  it  more  his  diversion. — Henry. 
The  delights  of  the  sons  of  men — A  para- 
phrase of  those  sensual  gratifications  which  are 
described  more  clearly  by  the  sacred  historian. 
1  Kings  11.  Z.— Wordsworth.  As  musical  in- 
atrviments — It  seems  to  mean  a  wife  and  wives, 
that  is,  a  queen  and  concii.biri.es,  (see  Gesenius,  906  ; 
Fuerst,  1346 ;  Hitzig,  138  ;  and  so  Van  £ss  and 
De  Wette  and  Field ;)  and  it  may  best  be  illus  ■ 
trated  by  the  sacred  narrative  in  1  Kings  11.  1 : 
"  King  Solomon  loved  many  strange  women, 
together  with  (or  besides)  the  daughter  of  Pha- 
raoh ;  "  and  1  Kings  3.  1,  and  7.  8:  "  Solomon 
made  also  an  house  for  Pharaoh's  daughter, 
whom  he  had  taken  to  wife." —  Wordsworth. 
Other  commentators  object  to  this  translation, 
and  prefer  that  of  the  Authorized  Version,  in- 
cluding with  the  "musical  instruments"  the 
revelries  associated  with  feasts. 

9.  So  I  was  great — The  result  of  all  these 
eflbrts,  his  wisdom  standing  by  to  guide  him, 
was  the  unrivaled  greatness  of  the  "  Grand 
Monarch."  He  developed  every  resource  of  his 
kingdom,  and,  by  alliances  and  commerce,  en- 
hanced his  wealth.— I)r.  Hyde.  My  wisdom 
remained  with  me— Observe,  he  calls  it  "  his 
wisdom,"  and  says  tluit  it  continued  with  him. 
It  is  evident,  therefore,  that  he  is  speaking  of 
that  lower  wisdom  of  the  human  intellect  which 
too  often  labors  for  its  own  glorification,  and 
displays  itself  in  secular  and  earthly  operations 
which  are  only  material  and  perishable  ;  and  not 
302 


lem:    also   my   wisdom    remained   with 
me. 

10  And  whatsoever  mine  eyes  desired 
I  kept  not  from  them,  I  withheld  not  my 
heart  from  any  joy;  for  my  heart  re- 
joiced in  all  my  labour:  and  ''this  was 
my  portion  of  all  my  labour. 


SChap.  1.  16. '  Chap.  3.  22;  5.  18;  9.  9. 


of  that  higher  and  divine  wisdom  which  is  God's 
wisdom,  and  cometh  from  above,  (see  James 
1.  17,  and  3.  17,  "  The  wisdom  that  is  from 
above  is  pure,  full  of  good  fruits,")  and  is  con- 
versant with  what  is  heavenly  and  eternal,  and 
aims  at  the  glory  of  God.  The  former  kind  of 
wisdom  may  co-exist  with  such  animal  indul- 
gences of  sensual  appetites  as  he  is  here  describ- 
ing, but  the  latter  wisdom  is  "first  pure,  then 
peaceable,"  and  dwells  only  with  the  pure  in 
heart. —  Wordsworth. 

But  let  none  be  emboldened  hereby  to  lay  the 
reins  on  the  neck  of  their  appetites,  presuming 
that  they  may  do  that  and  yet  retain  their  wis- 
dom, for  they  have  not  such  a  strength  of  wLsdom 
as  Solomon  had,  nay,  and  Solomon  was  deceived  ; 
for  how  did  Im  wUdmn  remain  with  him  when 
he  lost  his  religion  so  far  as  to  build  altars  to 
strange  gods  for  the  humoring  of  his  strange 
wives?  But  thus  farhfc  wisdom  remained  with 
him,  that  he  was  master  of  his  pleasures,  and  not 
a  slave  to  them,  and  kept  himself  capable  of  mak- 
ing a  judgment  of  them.  He  went  over  into  the 
enemy's  country,  not  as  a  deserter,  but  as  a  spy,  to 
discover  the  nakedness  of  their  land.— Henry. 

10.    "WTiatsoever    mine  eyes  desired  — 

"Wliatsoever  was  grateful  to  my  senses,  or  my 
heart  desired.  He  ascribes  desire  to  the  eyes, 
because  the  sight  of  the  eyes  is  the  usual  and 
powerful  incentive  of  desires,  of  which  see  Josh. 
7.  21 ;  Job  31.  1 ;  Matt.  5.  28.— Pool.  I  kept 
not  from  them— This  experiment,  so  broad 
and  full,  was  not  the  reckless  conduct  of  a 
debauchee,  but  there  was  method  and  discre- 
tion in  it.  My  heart  rejoiced  in  all  my 
labor— I  had  the  comfort  of  all  my  labors,  and 
was  not  hindei-ed  from  the  free  and  full  enjoy- 
ment of  them  by  sickness  or  war,  or  any  other 
calamities  occurrent.  — Pool.  This  was  my 
portion  of  all  my  labor— This  present  and 
temporary  enjoyment  of  them  was  all  the  ben- 
efit whieii  I  could  expect  or  receive  from  all  my 
labors,  so  that  I  made  the  best  of  tiiem.  I  had 
a  heart  to  use  them,  which  many  men  through 
covetousness  have  not ;  and  I  tasted  the  sweet- 
ness of  them,  which  many  others  cannot  do ; 
and,  therefore,  if  any  man  could  arrive  at  hap- 
piness  by  this  means,  I  had  done  it. — Ibol. 


Dec.  14,  1884. 


LKSSOX    XI. 


Ecci.Ks.  2.  1-13. 


11  Tlieu  I  Itjokfd  oil  all  the  woiks 
tliiit  my  hiiiids  luul  wrmij^lit,  ami  on  tlic 
labour  that  I  liail  laboured  to  tio;  and, 
bt'lioKI,  all  triiK  vanity  and  vexation  of 
spirit,  and  there  icux  uo  j)rotit  uudur  the 

8UQ. 

12  And   I  turned   myself  to   bcliold 


*euiip.     1.    17  ;  1.    2S.- 


(Or,  la  thoM   tbln|;>  which   buve  l>«f 


11.  Then  I  looked— Iluhruw,  Then  1  turned. 
The  result  is,  iliat  not  one  or  all  these  giithcicd 
delights  (luieted  tlio  craving  mind  or  pive  lasting; 
happiness.  All  was  vanity  and  a  y rasping  at 
wind,  and  there  was  no  gain  from  them  at  all. — 
Dr.  IJijdf.  All  was  vanity — I  gave  m y.nolf  to  the 
search  of  glory  and  pleiu-*ure,  and  thouglit  that 
the  fruit  of  my  labor  would  be  gathered,  in 
indulgence  of  self;  but  at  length  1  returned  to 
my  senses,  and  looked  at  the  work  of  my  hands 
and  perceived  them  to  bo  full  of  vanity,  of 
error,  and  corruption. — krome.  There  was 
no  profit — Tlie  pleasure  was  past  and  gone,  and 
I  was  never  tlie  better  for  it,  but  as  empty  as 
before,  and  had  nothing  lutl  but  sorrowful  re- 
flections upon  it.— /?'(>/. 

12.  I  turned  myself  to  behold— To  com- 
pare wisdom,  and  tlie  mad  p\irsuit  of  pleasure, 
w  liieh  IS  folly.  "What  can  the  man  do— Who 
is  a  mere  subject,  and  not  possessed  of  royal 
advantages.  All  the  resources  of  the  realm  were 
at  Solomon's  comniaiul,  and  he  u.fcd  them  in 
the  acquirement  of  uUdom. — Dr.  Hyde.  Even 
that  w^hich  hath  been — What  is  any  man 
tliat  in  this  study  of  wisdom  and  folly  shall 
come  after  me,  who,  from  my  position,  have  had 
euch  peculiar  advantages  for  carrying  it  on  ? 
That  w  hich  man  did  of  old  he  can  do  again  : 
ho  is  not  likely  to  add  to  the  result  of  my  re- 
searches,  nor  even   to    equal   them. — Bullnck. 

13.  Then  I  saw  that  wisdom  excelleth  fol- 
ly—The verdict  follows  the  comparison.  WJiile 
culture  and  study  cannot  bring  abiding  good,  or 
freedom  from  .sorrow,  yet  they  yield  a  noble 
and  delightful  joy  as  compared  with  the  indul- 
gences of  passions  which  we  share  with  the 
brutes.  —  Dr.  Hyde.  As  far  as  light  ex- 
celleth—  Wisdom  is  here  compared  to  the  ge- 
nial light  of  the  morning,  and  fd/y  to  the  lieavy 
night  that  hangs  dark  and  blinding  u]>oii  one's 
w  ;iy  and  upon  one's  eyes.  Of  course,  the  "  light 
e.xcoUeth." — Dr.  Hyde. 

Authorities  to  be  Consulted. 

Dean  Stanley's   Jewish  Church,  lecture  2S. 

Sunday  Magazine,   (Edinburg,)  vol.  ii,  p.   1C4. 

Article  by  Dr.  Plumptre,  The  Confessions  of 


wisdom,  *anrl  madnes.s,  and  folly:  for 
what  C(in  the  man  do  tiiat  coineth  after 
the  kinj,' ?  'even  tiiat  which  hath  bcua 
already  done. 

13  then  I  saw'^'that  wisdom  excelleth 
folly,   us   far    as    light   excelleth    dark- 


-/Thkl  Iher. 


King  Solomon."  F.  W.  Robertson's  iSermons. 
Kitto's  Daily  Bible  Illustrations,  11th,  12th 
weeks.  See  the  valuable  Introduction  to  Ec- 
clesiastcs  in  the  Bililo  (Speaker's)  Commentary, 
al.so  in  Bishop  Wonlsworth's  Expositon.  Fos- 
ter's Cyclopedia  of  Illustrations. [numbers  marked 
with  a  star  refer  to  poetical  quotations,]  ver.  1 : 
*1096,  4464,  12143;  2:  2429,  5907,  10570;  8: 
44r,7,  8526;  4r-9:  11766;  8:  4065,  10668;  9-11: 
2721;  11:  5518,  11591;  13:  6046,  11015,12237. 

Practical  Thoughts. 
[worldly  pleasche.] 

1.  There  is  a  fascination  in  worldly  pleasure, 
which  allures  even  the  wisest  of  men.  Ver.  1. 

2.  Some  seek  pleasure  in  strong  drink,  as  if 
hoping  to  find  joy  in  wine.  Ver.  3. 

3.  Some  seek  pleasure  in  splendor,  state,  and 
niagniticence,  as  if  to  feed  the  soul  with  the 
things  of  earth.  Vers.  4-6. 

4.  Some  seek  pleasure  in  accumulating  riches, 
trying  to  satisfy  the  heart  with  worldly  treasure. 
Vers.  7,  8.    ■ 

5.  Some  seek  pleasure  in  sensual  gratification, 
yielding  to  the  lower  appetites  and  passions. 
Ver.  8. 

6.  Those  w  ho  have  tried  the  pleasure  to  the 
utmost  te-stify  that  it  is  a  vain  attempt  to  find 
satisfaction  in  it.  Ver.  11. 

Sermon   Outline. 

BY  REV.  W.  F.  MALLALIKr,  D.D. 

All  admire  wisdom,  however  few  possess  It. 

Tliere  are  but  few  who  do  not  think  themselves 
wiser  than  they  are  esteemed  to  be  by  their  neigh- 
bors. 

The  young  are  especially  liable  to  overestimate 
their  own  wisdom.  Wistiom  implies  the  Idea  of  a 
Just  comprehension  of  the  true  ends  of  life,  namely, 
(a)  The  glory  of  GfKl  in  all  we  possess  and  In  all  we 
can  do.  (/<)  The  doing  of  nil  p()ssil)Ie  good,  iKith  tq 
the  souls  and  b«x1les  of  our  fellow-men.  (c)  The 
attainment  for  ourselves  of  all  possible  excellency 
and  p«^rsonal  development. 

Wisdom  implies  the  Idea  of  right  thoughts  and 
right  action  in  regard  to  our  entln>  nature. 

The  fact  Is  recognized  that  man  Is  a  ctmiplex  be- 
InK,  that  be  possesses  body,  Intellect,  soul;  that 
303 


ECCLES  2.    1-13, 


LESSON  XI. 


Fourth  Quarter. 


proper  care  for  each  these  of  these  is  essential  to 
our  highest  well  being. 

Wisdom  recognizes  the  fact  that  body,  mind,  and 
soul  exist  within  the  realm  of  unchangeable  law  ; 
that  the  law  is  sustained  by  irrevocable  penalties ; 
that  obedience  to  law  insures  prosperity  and  brings 
reward  ;  that  disobedience  entails  disaster  and 
punishment. 

Wisdom  implies— 

(a)  Self-denial :  the  body  is  kept  under  subjection, 
the  passions  are  mastered  and  held  in  control ;  the 
mind  is  restrained,  and  the  lawless  thought  is  pro- 
hibited; the  spiritual  nature,  the  affections  of  the 
soul,  are  not  permitted  to  cherish  what  is  low,  base, 
unworthy,  and  sinful. 

(b)  Self-sacriflce  :  life  is  not  lived  for  selfish  ends  ; 
all  things  are  laid  upon  the  altar  of  service,  for  the 
realization  of  the  great  ends  of  life ;  "  it  is  more 
blessed  to  give  than  to  receive,"  is  the  thought  that 
is  an  ever-present  inspiration. 

(c)  Loyalty  to  God;  "the  fear  of  God  is  the  be- 
ginning of  wisdom;  his  law  is  the  paramount 
rule  of  action ;  his  will  is  recognized  as  the  su- 
preme authority ;  and  this  in  regard  to  body,  mind, 
and  soul. 

Wisdom  is  not  a  natural  endowment,  it  cannot 
be  purchased. 

It  is  obtained  by  experience.  Little  by  little  the 
true  wisdom  may  be  increased  and  improved,  how- 
ever meager  it  may  be  at  the  start.  It  is  obtained 
by  observation.  It  is  possible  to  gain  wisdom  from 
the  experience  of  others,  and  from  careful  atten- 
tion to  the  facts  of  history  and  the  principles  and 
laws  of  nature.  Above  all,  it  Is  gained  from  the 
reverent  study  of  the  word  of  God ;  and  from  the 
consciously  receptive  attitude  maintained  toward 
the  Spirit  of  enlightenment  and  truth. 

Folly  is  the  opposite  of  wisdon. 

(a)  It  loses  sight  of  the  true  ends  of  life.  It  is 
careless  of  the  glory  of  God,  of  the  good  of  others, 
and  of  personal  growth  and  progress. 

(b)  It  is  alike  careless  of  right  thought  and  action, 
whether  such  thought  and  action  have  regard  to 
body,  mind,  or  soul. 


(c)  It  knows  nothing  of  self-denial,  self-sacriflce, 
or  loyalty  to  God.  It  imperiously  demands  indul- 
gence in  every  respect ;  it  is  selfish  to  the  last  de- 
gree, and  careless,  if  not  defiantly  rebellious,  in  its 
relations  to  God. 

(d)  It  is  bom  in  the  human  heart,  and  grows 
with  its  indulgence ;  its  end  is  the  debasement  and 
destruction  of  the  entire  nature  of  man.  Surely, 
as  far  as  light  excelleth  darkness,  wisdom  excelleth 
folly. 

One  manifestation  of  folly  is  seen  in  the  pursuit 
of  worldly  pleasures.  These  pleasures  may  be  posi- 
tively sinful  and  directly  forbidden  in  the  word  of 
God,  or  they  may  be  specified  in  part  as  "  dancing, 
playing  at  games  of  chance,  attending  theaters, 
horse  races,  circuses,  dancing  parties,  or  patronizing 
dancing  schools,  or  such  other  amusements  as  are 
of  obviously  misleading  or  questionable  moral  tend- 
ency." 

Both  these  classes  of  pleasures  are  worldly,  and 
those  who  indulge  in  them  are  guilty  of  folly,  be- 
cause— 

(a)  In  their  pursuit  and  enjoyment,  time  is  squan- 
dered ;  resources  are  wasted  ;  the  powers  of  body, 
mind,  and  soul  are  weakened ;  morals  are  cor- 
rupted ;  the  spiritual  nature  is  debased. 

(b)  In  their  pursuit  and  enjoyment  there  can  be 
no  real  satisfaction  of  mind  or  soul,  for  they  are  in 
direct  opposition  to  the  law  of  God  in  the  soul,  they 
being  of  the  earth  earthy  cannot  possibly  satisfy 
the  longings  and  inspirations  of  the  nature  that 
was  created  in  the  image  and  likeness  of  God. 

(c)  Though  these  pleasures  may  be  indulged  in, 
it  is  only  for  a  short  time  ;  death  ends  all  this ;  they 
do  not  reach  into  eternity  except  to  blast  and  curse 
forever.  The  power  to  enjoy  the  pleasures  of  sin 
weakens  with  every  indulgence ;  in  the  world  to 
come  there  is  no  brimming  cup  of  pleasure  ;  only 
the  gall  and  dregs  of  bitterness  remain. 

Since  these  things  are  so,  and  experience,  ob- 
servation, and  .revelation  assure  us  of  their  real- 
ity, how  true  must  be  the  text  that  "  Wisdom 
excelleth  folly,   as  far  as  light  excelleth  dark- 


B.  C.  980.] 


LESSON  XII. 

The  Creator  Remembered.— Eccles.  12.  1-14. 


[Dec.  21. 


GOLDE\  TEXT — Remember  now  thy  Creator  in  the  days  of  thy  youth.— ECCLES.  12.  1. 

Time.— B.  C.  980. 

Introduction.— The  wise  and  penitent  preacher  Is  here  closing  his  sermon ;  and  he  closes  It,  not  onjy 
like  a  good  orator,  but  like  a  good  preacher,  with  that  which  was  likely  to  make  the  best  impressions, 
and  which  he  wished  might  be  powerful  and  lasting  upon  his  hearers.  Here  is,  (1)  An  exhortation  to 
young  people  to  begin  betimes  to  be  religious,  and  not  to  put  it  off  to  old  age,  (verse  1,)  enforced  with 
arguments  taken  from  the  calamities  of  old  age,  (verse  1-5,)  and  the  great  change  that  death  will  make 
upon  us.  Verse  6,  7.  (2)  A  repetition  of  the  great  truth  he  had  undertaken  to  prove  in  this  discourse,  the 
vanity  of  the  world.  Verse  8.  (3)  A  confirmation  and  recommendation  of  what  he  had  written  in  this 
and  his  other  books,  as  worthy  to  be  duly  weighed  and  considered.  Verse  9-12.  (4)  The  whole  matter 
304 


Dec.  21,  1884. 


LESSON   XII. 


Erci.Es.  IJ.  1-14. 


gummed  up  and  concludeil  with  ii  cliurffe  to  all  to  b«  truly  rolltflous.  In  (Muisldt-mtlon  of  the  JudKiuent  to 
come.  Vei>e  13,  U.—Hcnm.  The  two  sentences  at  the  end  of  Ecclaslaates  afford  the  best  KuUlani-e  for 
ItsrlRht  luU'rpretutlon.  They  are  like  the  rud.ler  hy  which  the  whole  book  Is  steered.  Sometimes  the 
sacred  vessel  of  this  marvelous  comfwsition  may  seem  to  (he  eye  of  a  cursory  reader  U)  be  U)ssed  about 
by  the  winds  of  doubt;  sometimes  to  be  even  plungini?  and  founderlnsr  In  the  depths  of  d&spondency  and 
despair  ;  but  this  is  an  optical  Illusion.  The  ship  is  riding  safely  ou  the  billows,  and  It  goes  down  Into 
the  bosom  of  the  abyss  In  order  t<i  rise  more?  gloriously  to  the  crest  of  the  wave,  and  Ui  ride  buoyantly  and 
Joyfully  like  a  bright  and  divine  thing  In  the  midst  of  the  storm  ;  for  the  eye  of  the  pilot  Is  nxed  on  the 
Stars  above,  and  his  hand  Is  tlrmly  grasping  the  helm  ;  and  on  his  heart  are  inscribed  the  words,  "  Fear 
God,  and  keep  his  commandments,  for  this  Is  the  whole  num.  For  Uod  shall  brlug  every  work  into 
Judgment,  whether  It  be  good,  or  whether  It  be  evil."— Wordtiwoith. 


1  Reineml)cr  now  thy  Creator  in  the 
(lays  of  thy  youth,  while  the  evil  days 
come  not,  nor  the  years  draw  nigh, 
when  thou  shalt  say,  1  have  no  pleasure 
in  them ; 

2  While  the  sun,  or  the  light,  or 
the  moon,   or   the    stars,   be    not   dark- 


1 !  Cor.  5. 


I  Or,  the  griDders  faWt 


1.  Remember  now — Rather,  and  remember. 
The  conucction  bctwicn  this  vei"se  and  tiie  pre- 
ceding one  is  unfortunately  interrupted  by  our 
division  of  chapters.  "  Now  "  is  simply  a  cop- 
ulative, not  an  ail  verb  of  time. — Bullock.  Thy 
creator— Gratitude  to  God,  a.s  Creator,  (con) p. 
11.  5,)  is  liere  inculcated,  as  was  previously  (11. 
9)  fear  of  God  as  Judjje.  In  one  word,  godli- 
ness, acquired  as  a  habit  in  youth,  ia  recom- 
mended as  the  proper  compensation  for  that  nat- 
ural cessation  of  youthful  happiness  which 
makes  the  daijs  of  old  age  more  or  less  evil; 
more  evil  in  proportion  as  there  is  less  of  godli- 
ness in  the  heart,  and  less  evil  wliere  there  is 
more  godliness.  —  Bullock.  In  the  days  of 
thy  youth — In  the  freshness  of  thy  youth  re- 
member God,  who  made  thee.  Do  not  give  to 
him  from  whom  thou  hast  received  all,  for  he  is 
thy  Creator,  the  mere  refuse  of  thy  Ufe ;  but 
oflFer  to  him  the  brightest  flowers  and  first  and 
richest  fruits  of  thy  years.  —  Wordsworth. 
"While  the  evil  days — Far  more  grievous  and 
terrible  when  it  is  loaded  with  the  sad  remein- 
braneo  of  a  man's  youthful  follies  and  lusts,  and 
with  the  dreadful  prospect  of  approaching  death 
and  judgment,  which  makes  him  see  that  he 
cannot  live,  and  yet  dare  not  die,  and  with 
the  consideration  an  experience  of  the  hardness 
of  hia  heart  which,  in  that  age,  is  rarely  broutrht 
to  true  repentance,  and  so  generally  expires 
either  in  vain  presumption  or  in  hellish  desper- 
ation.—/bo^.  No  pleasure— The  freshness  of 
life  is  gone  ;  the  world  is  dark  and  drear  ;  and 
the  soured  spirit  has  no  heart  for  devotion.— Z>r. 
Bl/de. 

2.  "WTiile  the  sun — This  representation  of 
20 


ened,  nor  the   clouds   return    after    the 
rain : 

;5  In  the  day  when  the  keepers  of  the 
'  liouse  shall  tremble,  and  the  strong  men 
shall  bow  themselves,  and  "the  grinders 
cease,  because  tiiey  arc  few,  and  *  those 
that  look  out  of  tlie  windows  be  darkened. 


because  they  grind  little. — OGfii.  21.  1. 


old  age  is  a^ldrossed  to  a  youth  wlio  requires 
warning.  It  should  be  contrasted  with  the  en- 
couraging description,  in  2  Sam.  23.  4,  5,  of  the 
life-time  of  a  godly  and  just  man,  under  the  cor- 
responding figures  of  a  dawn  without  clouds  and 
sunshine  after  rain.— Bul/<ick.  Darkened— The 
darkening  of  the  lights  of  heaven  denotes  a  time 
of  atHiccion  and  .sadness.  Coiiip.  Ezek.  .32.  7,  8; 
Job  3.  9  ;  Isa.  .">.  30  ;  etc.  Clouds  return- As, 
wlien  the  weather  is  disnosed  to  wet,  no  .sooner 
ia  one  cloud  blown  over  than  another  succeeds 
it,  so  it  is  with  old  people :  when  they  are  got 
free  from  one  pain  or  ailment,  they  arc  seized 
with  another,  so  that  their  distempei-s  are  like  a 
coiitiininl  drcppi/iff  in  a  veri/  rainy  day. — Henry. 
3.  In  the  day — This  verse  is  best  understood 
as  referring  to  the  change  which  old  age  brings 
to  four  parts  of  the  body,  the  arms,  the  legs,  the 
teeth,  and  the  eyes. — Bullock.  The  keepers 
of  the  house— The  aged  body  is  compared  to  a 
"  house,"  or  ratlier  to  a  )nill  structure,  in  which 
the  vital  functions  and  operations  are  a  grind- 
ing., and  which  is  defended  by  keepers,  and  up- 
held by  strong  men,  with  windows  through 
which  the  inmates  look  out  upon  the  world. 
These  "  keepers,"  that  defend,  are  the  arms ; 
these  supporters  are  the  legs ;  and  the  "  win- 
dows" are  the  eyes. — Dr.  Hyde.  Strong  men 
— The  legs  and  thighs,  which  used  to  support  the 
body  and  bear  its  weight,  bend,  and  cannot 
servo  for  labor,  as  they  have  done,  but  are  soon 
X\TCi\.— Henry.  Grinders— The  teeth.  Those 
that  look  out  of  the  windows  be  darkened 
— The  eyes  wax  dim,  as  Isaac's  (Gen.  27.  1) 
imd  Ahijah's.  1  Kings  14.  4.  Moses  was  a  rare 
instance  of  one  who,  when  120  years  old.  liad 


ECCLES.    12.    1-14. 


LESSON    XIL 


Fourth  Quarter. 


4  And  the  'doors  shall  be  shut  in 
the  streets,  when  the  sound  of  the 
grindinor  is  low,  and  he  shall  rise 
up  at  the  voice  of  the  bird,  and  all 
*  the  daughters  of  music  shall  be  brought 
low; 

5  Also  when  they  shall  be  afraid  of 
that  which  is  high,  and  fears  shall  be  in 
the  way,  and  the  ^almond  tree  shall 
flourish,  and  the  grasshopper  shall  be  a 


12  Sam.  19.  35. 


good  eye-sight ;  but  ordhiarily  the  sight  decays 
in  old  people  as  soon  as  any  thing,  and  it  is  a 
mercy  to  them  that  art  helps  nature  with  spec- 
tacles.— Henry. 

4.  And  the  doors — Here  the  house  is  viewed 
from  without.  Tlie  way  of  entry  and  exit  is 
stopped  ;  little  or  no  sound  issues  forth  to  tell  of 
life  stirring  within.  Tlie  old  man,  as  he  grows 
older,  has  less  in  common  with  the  rising  gener- 
ation ;  mutual  interest  and  intercourse  decline. 
—Bullock.  Shut— By  loss  of  teeth.  No  dental 
art  was  known  to  Koheleth. — Dr.  Hyde. 
Sound  of  the  grinding  is  low — Not  merely 
the  mastication,  but  the  whole  digestive  and 
vital  processes  are  feeble  and  slow,  so  that  the 
man's  whole  bodily  system  is  like  an  almost 
silent  mill.  Rise  up  at  the  voice  of  the 
bird— Referring  to  an  old  man,  possibly  the 
master  of  the  house,  rising  out  of  sleep,  (comp. 
Prov.  6.  9,)  at  the  first  sound  in  the  morning. — 
Bullock.  Better  rendered  by  critics,  it,  (not  Ae,) 
referring  to  "  sound,"  amounts  to  the  voice  of  a 
sparrow.  That  is,  the  vital  processes  of  this 
human  mill  are  so  feeble  that  its  grinding 
"sound"  is  not  louder  than  a  sparrow's  cheeji. 
This  grinding  "  sound"  is  heard  in  the  "  low" 
and  cracked  voice  of  the  old  man. — Dr.  Hyde. 
Daughters  of  music — Of  man's  divine  endow- 
ment of  "music,"  the  notes  and  strains  of  the 
muscian  are  the  offspring  or  "daughters." 
These  are  brought  low,  so  that  no  true  "music" 
can  be  poured  forth. — Dr.  Hyde. 

5.  Afraid  of  that  which  is  high— In  youth 
the  man  could  look  down  from  the  high  tower 
and  not  be  dizzy  :  he  could  mount  the  cliff  and 
not  be  exhausted.  His  biain  and  legs  are  now 
too  weak,  and  he  dreads  all  heights. — Dr.  Hyde. 
The  grasshopper — Or  locust,  the  lightest  in- 
sect. Little  vexations  are  compared  to  flies  flit- 
ting about ;;  even  they  become  burdensome. — 
Worilnworth.  The  almond  tree  shall  flour- 
ish —  Dr.  Thomson  ("  The  Land  and  the 
Book")  says  of  the  almond  tree:  "It  is  the 
type  of  old  age  whose  hair  is  white  .  .  .  the 


burden,    and   desire   shall  fail 

man   goeth    to  his  long  home;  and  the 

mourners  go  about  the  streets: 

6  Or  ever  the  silver  cord  be  loosed,  or 
the  golden  bowl  be  broken,  or  the 
pitcher  be  broken  at  the  fountain,  or 
the  wheel  broken  at  the  cistern: 

7  Then  *  shall  the  dust  return  to  the 
earth  as  it  was;  'and  the  spirit  shall 
return  unto  God  *  who  gave  it. 


'  Chap.  3.  21. 8  Num.  27.  16  j  Zech.  14.  1. 


white  blossoms  completely  cover  the  whole  tree  ; 
the  green  leaves  do  not  appear  till  some  time 
after."  Desire— Literally,  the  ca;)«?'-6ewy.  This 
berry,  which  was  eaten  before  meals  as  a  provoc- 
ative to  appetite,  shall  fail  to  take  effect  on  a 
man  whose  powers  are  exhausted. — Bullock. 
Man  goeth  to  his  long  home— Man's  "  eter- 
nal house  "  is  his  place  in  the  next  world.  To 
interpret  it  simply  of  the  grave  would  be  incon- 
sistent with  the  statement  in  verse  7  of  the  re- 
turn of  the  spirit  to  God. — Bullock. 

6.  The  silver  cord — Do  not  delay  thy  re- 
pentance until  the  hour  of  sickness  and  death, 
when  the  silver  cord,  which  ties  soul  and  body 
together,  is  about  to  be  severed  and  retnoved  by 
the  hand  of  death. —  Wtyrdsworth.  Be  loosed 
— The  termination  of  life  is  signified  generally 
by  the  breaking  of  a  lamp,  a  pitcher,  and  a 
wheel.  It  seems  unnecessary  to  assign  to  those 
images  respectively  different  parts  or  functions 
of  the  body,  all  which  end  at  death.  The  silver 
cord  by  v^hich  the  lamp  hangs  from  the  ceiling 
snaps,  and  the  cup  or  reservoir  of  oil  is  dashed 
in  pieces  by  the  fall,  and  the  pitcher  long  used 
to  bring  water  from  the  spring  is  .shattered ;  and 
the  wheel  by  which  a  bucket  is  let  down  into 
the  well  is  broken. — Bullock.  Delitzsch  ("  Psy- 
chology," chap.  4,  sec.  10)  propounds  a  new  in- 
terpretation of  the  symbolical  meaning  of  these 
terms.  According  to  him,  the  silver  cord  is  the 
soul  which  holds  the  body  in  life,  the  bowl  is  the 
body,  and  the  golden  oil  (compare  Zech.  4.  12) 
within  it  is  the  spirit. 

7.  The  dust — The  bodily  and  mortal  part  of 
man.  Hetum  to  earth — By  burial  and  the  de- 
cay of  its  particles.  The  spirit  shall  return — 
The  fact  here  stated  by  the  inspired  wi-iter  is 
simply  that  the  spirit,  being  separated  at  death 
from  the  body,  returns  to  God.  No  more  is 
said  here  of  its  future  destiny.  To  return  to 
God,  who  is  the  fountain  (Psa.  36.  9)  of  life,  cer- 
tainly means  to  continue  to  live.  The  doctrine 
of  life  after  death  is  implied  here,  ias  in  Exod. 
3.  6,  (compare  Mark  12.  27  ;)  Psa.  17.  15,  and  in 


Dec.  21,  1884. 


LESSON   XII. 


ECCLES.    12.    1-14. 


8  Vanity  of  vanities,  saith  the  Preach- 
er ;  all  is  vanity. 

9  And  *  moreover,  bccausp  the  Preacher 
was  wise, he  still  taiinlit  tlie  people  knowl- 
edge ;  yea,he  <;ave  good  heed,  and  sought 

•out,  and  set  in  order  many  proverbs. 

10  'I'he  Preaclier  sought  to  find  ont 
•acceptable  words;  and  that  lohich  was 
written  was  upright,  tnen  words  of  truth. 


v-bw  the  preacher  i 


many  otlier  passages  of  Scripture  earlier  than  the 
age  of  So\omon.— BiiUckk:  Unto  God— It  ia 
not,  in  this  return  "  unto  God,"  resolved  back 
into  an  impersonal  breath,  wiiieh  is  a  pantheistic 
idea  unknown  to  the  Hebrew  mind.  It  returns, 
as  verse  14  indicates,  a  pei-sonal  being  "  unto 
God,"  awaiting  his  judgment. — I>r.  Ibjile.  Tlio 
spirit  of  every  man  after  death,  good  or  had,  in 
some  sense  goes  to  Goil,  either  as  a  Father  or  as 
a  Judge,  to  be  kept  somewhere  under  the  cus- 
tody of  his  almiglity  power,  in  order  to  the  re- 
ceiving of  his  tinal  sentence  at  the  hist  judg- 
ment, either  of  liappincss  or  misery. — Bishop 
Bull. 

Man  is  a  stranpe  sort  of  creature,  a  ray  of 
heaven  united  to  a  dotl  of  eanli ;  at  deatli  these 
are  separated,  and  each  goes  to  the  place  whence 
It  came.— He/ir;/. 

9.  Vanity  of  vanities — This  solemn  finale 
employs  the  key-note  with  which  this  inquiry 
began.  It  is  as  if  the  proposition  then  an- 
nounced had  now  been  demonstrated.  The 
writer,  committing  it  now  to  the  judgment  of 
reasonable  men,  feels  sure  of  their  concurrence 
forever.—/)/'.  J/i/di.  Saith  the  preacher — 
"  Koheleth."  See  Introduction  to  Lesson  XI. 
All  is  vanity — It  is  not  Solomon,  as  a  person, 
who  speaks  in  this  Ixxik  ;  but  it  is  Divine  wis- 
dom in  Solomon  as  a  king,  the  son  of  David,  the 
type  of  Christ,  who  speaks  ;  and  Solomon  gladly 
merges  all  his  individuality  in  tliis  ideal  abstrac- 
tion of  Divine  wisdom,  and  lends  his  own  voice 
for  the  purpose  of  gatherirnj  together  by  wis- 
dom those  whom  he  had  scattered  by  his  folly. 
—  WoriUwortk. 

9.  The  preacher  was  wise— Koheleth  now 
defines  huuself  in  wliat  may  be  reckoned  his 
true  character.  He  is  a  "  hakam,"  (Arabic, 
hakim,)  or  "  physician,"  a  professional  man,  a 
public  teacher,  one  devoted  to  the  solution  of 
moral  and  practical  problems.  He  also  dis- 
coursed to  the  people  on  instructive  subject^s, 
and,  with  care  and  research,  framed  proverbs  to 
guide  the  public  thought.  In  his  various  func- 
tions of  teacher,  sage,  and  author  he  must  have 


11  The  words  of  the  wise  are  as  goads, 
and  as  nails  fastened  hy  the  masters  of 
assemblies,  which  are  given  from  one 
sheplierd. 

12  And  further,  by  tiicse,  my 
son,  be  admonished  :  of  making 
many  books  thei-e  is  no  end  ;  and 
much  ■'study  ia  a  weariness  of  the 
flesh. 


!  Word!  of  delight. dOr,  reading. 


led  a  laborious  and  benevolent  life.  If  Solomon 
be  Koheleth,  his  conception  of  such  a  life  is  sin- 
gularly truthful.— Z>/-.   lli/de. 

10.  Acceptable  words— Hebrew,  Words  of 
conso/atimi.  Feeling  deeply  for  the  sorrows  of 
his  kind,  he  found  that  the  words  that  gave  them 
relief  were  the  frank  utterances  of  sanctity  and 
truth.  Such  are  the  words  of  this  essay,  which 
states  with  fearless  accuracy,  like  that  of  Shaks- 
peare,  the  aspects  of  life  a.s  actually  seen  from 
many  and  various  jiositions. — Dr.  Jfi/de. 

11.  The  words  of  the  wise  are  as  goads — 
As  goads,  which  stimulate  o.xen  in  plowing,  so 
the  words  of  the  wise  excite  men  to  labor  in  what 
is  good.—  Wordsworth.  And  as  nails — Better, 
And  as  stakes  firmly  set,  are  those  (words)  of  the 
masters  of  axsemblies.  The  stakes  are  those  to 
which  the  tent-ropes  are  fastened,  firmly  holding 
the  tent  in  its  place.— Z>/-.  Bi/de.  One  shepherd, 
that  is,  God— who  is  the  supreme  Giver  of  wis- 
dom, (Prov.  2.  6,)  and  the  chief  Shepherd.  Jer. 
23.  \-A.— Bullock. 

12.  And  further— Hebrew,  But  beyond  this, 
7ni/ son,  fake  warning.  All  the  lxK)ks  that  can 
be  miule,  and  the  most  exhausting  study,  c«n 
make  no  one  wiser.  About  fifteen  thousand 
books  are  annually  made  in  Christendom,  and 
knowledge  is  rapidly  increased,  but  duty  is  still 
taught  only  by  the  one  Shepherd  and  Teacliert 
and  true  wisdom  is  from  him  alone. — Dr.  Hyde. 
Books — Kather,  "  writings."  The  word  may 
be  used  to  descrilie  any  short  document,  as  a  bill 
of  divorcement,  (l)eut.  24.  l,)or  aletter,  (2  Sam. 
11.15,)  and  it  does  not  necessarily  mean  a  volume. 
Probably  the  Preacher  is  still  referring  to  the 
"words  of  wise  men,"  that  is,  the  proverbs  cur- 
rent in  his  age,  including,  though  not  specially 
indicating,  his  own. — Bullork.  There  is  no 
end — Solomon  probably  here  refers  to  his  own 
voluminous  writings  on  physicjd  phenomena  and 
other  secular  matters,  which  arc  cnurnenited  in 
1  Kings  4.  33,  and  which  are  no  longer  extent ; 
and  not  to  those  books  which  lie  wrote  by  the 
aid  of  the  Holy  Spirit,  and  which  are  read  in  the 
universal  Church. —  Wordsworth. 

307 


ECCLES.    12.    1-14. 


LESSON  XII. 


Fourth  Quabteb. 


13  '  Let  us  hear  the  conclusion  of  the 
whole  matter:  Fear  God,  and  keep  his 
commandments:  for  this  is  the  whole 
duty  of  man. 


eOr.  The  end  of  the  matter,  . 


13.  Hear  the  conclusion— See  IntroductioD. 
Pear  God,  and  keep— To  fear  God  and  to  obey 
him  is  tlie  whole  man,  constitutes  man's  whole 
being ;  that  only  is  conceded  to  man ;  all  other 
things,  as  this -book  again  and  again  teaches,  are 
dependent  on  a  higher  incomprehensible  Being. 
—Berzfeld.  The  whole  duty  —  It  is  better 
syntax  to  read.  For  this  is  [the  duty]  of  every 
man.  So  the  Hebrew  indicates.  No  man  is  ex- 
empt, for  there  are  no  mortal  conditions  that  re- 
quire disobedience  to  God. — Dr.  Hyde.  The 
■words  "  duty  of"  are  not  in  the  original,  and 
would  be  better  omitted.  The  literal  sense  is, 
this  is  all  the  man  ;  the  whole  man.  Man  is  born 
for  this.  All  the  happines's  of  man  depends  upon 
his  fear  of  God,  and  obedience  to  his  will  and 
word. —  Wordsworth.  It  is  all  his  business,  and 
all  his  blessedness;  our  whole  duty  is  summed 
up  in  this,  and  our  whole  comfort  is  bound  up 
in  this.  It  is  the  concern  of  every  man,  and 
ought  to  be  his  chief  and  continual  care ;  it  Ls 
the  common  concern  of  all  men,  of  their  whole 
time. — Henry. 

14.  God  shall  bring  every  work— This 
book  began  with  a  vie\\'  of  the  arena  on  which 
mortal  life  is  enacted.  It  ends  with  a  conclusion 
in  which  nothing  is  concluded  but  mortal  cai-es 
and  vanities  and  opportunities.  We  are  pomted, 
as  by  the  marble  finger  of  the  ancient  statue,  to 
the  tribunal  hereafter.  In  the  cool  light  of  the 
world,  where  change  and  confusion  never  enter, 
there  sits  the  most  worthy  Judge  Eternal.  Be- 
yond that  Koheleth  is  silent ;  but  how  full  of 
meaning  is  his  silence  !  —  Dr.  Hyde.  Every 
secret  thing— Note  :  (1)  There  is  a  judgment  to 
come,  in  which  every  man's  eternal  state  will  be 
finally  determined.  (2)  God  hhnself  will  be  the 
Judge,  God-man  will,  not  only  because  he  has 
a  right  to  judge,  but  because  he  is  perfectly  fit 
for  it,  infinitely  wise  and  just.  (3)  Every  work 
will  then  be  brought  into  judgment,  will  be  in- 
quired into,  and  called  over  again.  It  will  be  a 
day  to  bring  to  remembrance  every  tiling  done 
in  the  body.  (4)  The  great  thing  to  be  then 
judged  of  coucei-ning  every  ivork  is  whether  it  be 
good  or  evil,  conformable  to  the  will  of  God,  or 
a  violation  of  it.  (5)  Even  secret  things,  both 
good  and  evil,  will  be  brought  to  light,  and 
brought  to  account,  in  the  judgment  of  the  great 
day,  (Kom.  2.  16 ; )  there  is  no  good  work,  no 


14  For  *God  shall  bring  every  work 
into  judgment,  with  every  secret  thing, 
whether  it  he  good,  or  whether  it   he 


hath  been  heard,  is.- 


bad  work,  hid,  but  shall  then  be  ma 
— Henry. 

Authorities  to  be  Consulted. 

See  the  authorities  upon  Lesson  XI,  and  also 
Lesson  Helps  for  1876,  3d  Quarter,  Lesson  XII, 
(Sept.,  1876.)  Pulpit  Analyst,  vol.  v,  118. 
Edmondson's  Short  Sermons,  page  112.  Free- 
man's Bible  Manners  and  Customs,  650,  706, 
541,  536.  Bishop  Bull's  Sermons.  Foster's 
Cyclopedia  of  Illustrations,  [numbers  marked 
with  a  star  refer  to  poetical  quotations,]  ver.  1 : 
*993,  4198,  4973,  7029,  7620  ;  2 :  4250  ;  3  :  10525 ; 
4:  9370;  5:  *  1823,  3019,  4050,  9570 ;  6:  *713; 
7:  *1594,  3798,  6955;  8:  *  103,  112,  9343;  9: 
11854;  10:  11837,  12268;  11:  8470;  12:  11832, 
10260;  13:  5056,  8208;  14:  3416,  10821. 

Practical  Thoughts. 
[remember  god.] 

1.  We  should  remember  God,  because  he  is 
our  Creator,  the  author  of  our  being.  Ver.  1. 

2.  We  should  remember  God,  because  of 
coming  old  age,  when  God  will  be  our  stay. 
Vers.  1,  2. 

3.  We  should  remember  God,  because  death 
is  at  hand,  when  opportunities  will  have  passed 
away.  Vers.  5,  6. 

4.  We  should  remember  God,  because  of  the 
vanity  and  worthlessness  of  life  without  God. 
Ver.  8. 

5.  We  should  remember  God,  because  true 
wisdom  proceeds  from  God,  and  is  found  in 
God's  way.  Ver.  9. 

6.  We  should  remember  God,  because  he  has 
proclaimed  it  as  the  great  duty  of  life.  Ver.  13. 

7.  We  should  remember  God,  because  of  the 
judgment,  when  God  will  bring  us  into  account 
for  our  lives.  Ver.  14. 

Sermon  Outline. 

BT  REV.  A.  N.   CRAFT,  D.D. 

I.  The  Creator. 

Our  relations  to  him. 

II.  The  Creator  should  be  remembered. 

1.  Our  proueness  to  forget  him. 

2.  The  necessity  of  remembering  him. 
(a)  Godless  reason  goes  astray. 

(//)  Godless  desires  lead  to  ruin. 

(c)  A  godless  life  a  source  of  evil  to  the  world. 


Dkc.  21,  1R84. 


LESSON  XII. 


EccLEs.  12.  1-14. 


{(1)  ConsldtT  leujson  when    its   operations  are 

ffulded  by  proper  thoujfhts  of  God. 
(e)  Then  the  desires  are  satlslled  with  holiness 
and  all  discipline  which  leads  to  Ita  attain- 
ment. 
(.0  A  pixlly  life  a  benediction  to  the  world. 
III.  The  Creator  Hhoiild  be  reiiieiiibered   by  the 
youiiK. 
1.  Consider  the  hluderances  to  the  coiuaiencemeut 


of  relljflous  thought  In  middle  life  and  old  age. 
Present  the  picture  contained  In  Eccl.  7.  7-14. 

2.  Contrast  with  the  advantoKea  possessed  by  tba 
young. 

((()  Character  plastic. 

(b)  Days  untroubled. 

(t)  Bodily  and  mental  powers  not  enfeebled. 
IV.  The  iiiKralilude   and   ii^untice   involved  In 

youtlilul  impiety. 


SERMOiSI     OUTLINES. 


[These  Sermon  Outlines  were  received  after  the 
lessons  to  wlili'h  they  belong  had  been  sten^otyped, 
and  It  w:is  impossible  to  insert  them  In  full  except 
In  this  UKUiuer  at  the  end  of  the  book.] 

Continued  from  pane  30. 
of  sin  consists  In  the  deceltfulness.  Its  power  to 
hoodwink  men,  disguise  Itself,  and  make  the  worse 
appear  the  better  part. 

(I.  Sin  deceives  men  by  misrepresenting  the 
Charaeter  of  God.  In  the  flrst  temptation  the 
serpent  pictured  the  Creator  as  tyrannical,  jealous, 
unjust;  In  like  manner  Satan  proceeded  In  the 
wilderness  assjiults  which  he  made  upon  the  Sav- 
iour, endeavoring  to  Insinuate  suspicion  In  refer- 
ence to  the  wlsilom  and  mercy  of  the  Father's  deal- 
ings toward  his  Son,  and  thus  ever  has  sin  tried  to 
malign  and  misrepresent  the  Almighty.  In  this 
passjige  St.  James  tells  us  that  men  delude  them- 
selves by  the  notion  that  God  tempts  men,  imiiels 
them  toward  wrong,  leads  them  from  safety  into 
danger  and  evil.  Uod  is  the  giver  of  good,  not  the 
autlior  of  sin. 

h.  Sin  (/i".«/i«i.«f.<  itn  own  character.  It  cloaks 
Itself  In  false  appearances,  calls  good  evil,  and  evil 
good,  seems  to  be  fair,  allowable,  harmless,  delight- 
ful, while  at  the  same  time  it  Is  really  ready  to 
poison,  benumb,  and  destroy  all  the  powers  of  the 
soul.  It  promises,  "I  will  give  you  riches,  pleas- 
ure, honor,  triumph,"  but  at  the  end,  and  indeed 
throuijhout  its  course,  it  pays  the  wages  of  dlsea.se, 
shame,  fear,  remoi-se,  and  death.  Decking  itself  In 
g!iy,  alluring  coloi"s.  It  entices  the  ey.'  and  rouses 
tlie  appetite  with  .specious  and  plausible  visions  of 
enjoyment  and  viclory.  What  the  apostle  here 
calls  the  "tUihlness  and  overflowing  of  wickedness" 
seems  to  the  sinner  quite  otherwise  ;  something  at- 
tractive and  inviting,  arrayed  as  it  Is  in  glamour 
and  gayety, 

If  men  would  but  recognize  the  ghastUnes-s,  Inde- 
cency, enormity  of  their  sins,  calling  them  by  right 
names,  and  discerning  their  sure  outcome!  Ah!  if 
they  would  ;  but  they  do  not,  and  so  they  are  blinded 
and  led  captive  by  the  devil  at  his  will. 


c.  Sin  deceives  a  man  as  to  his  real  conclifinn. 
Under  its  wily  and  lulling  spell  the  soul  plumes 
Itself  with  vain  notions  of  imaginary  virtues,  Is 
puffed  up  with  conceit,  and  says,  "I  am  riih,  anl 
increased  with  goods,  and  have  need  of  nothing," 
while  It  Is  indeed  poor  and  miserable  and  blind  and 
naked  and  i>erishing.  An  illustration  of  this  prin- 
ciple given  In  the  lesson  Is  that  of  a  man  with  an 
unbridled  tongue— an  uncontrolled  temper,  hasty, 
passionate— who  yet  Imagines  himself  to  be  relig- 
ious, and  thus  deceives  his  own  heart.  In  like 
manner  the  mere  hearer  of  the  word  deludes  him- 
self with  the  notion  that  the  formalities  of  religion 
are  sufficient,  and  Is  contented  with  superficial  and 
occasional  religious  Impressions. 

In  view  of  the  deceltfulness  of  sin : 

I.  Hear  the  word.  It  reveals  the  truth  as  to  God, 
the  nature  of  sin,  the  heart  of  man.  It  shows  us 
the  dangers  to  be  avoided,  the  snares  to  be  shunned. 

II.  Reflect  iipnn  the  uord,  looking  Into  this  per- 
fect law  of  liberty,  continuing  therein.  By  reflec- 
tion alone  can  the  truth  be  digested,  assimilated, 
made  a  part  of  our  very  being. 

III.  Obei/  the  unrd.  He  that  does  the  will  of 
God,  or  wills  to  do  it,  shall  know.  Knowledge, 
growth,  insight,  power,  come  from  obedience. 

IV.  KicHip/i/j/ the  character  of  mercy,  kindness, 
purity,  which  is  set  forth  in  the  word  as  our  pat- 
tern. As  the  Father  of  lights  is  continually  lav- 
ishing good  and  perfect  gifts  on  men,  even  so  let 
his  children  imitate  his  example :  ministering  to 
the  fatherless  and  the  widow,  caring  for  the  poor, 
and  in  all  deeds  of  charity  and  compassion  making 
Incarnate  once  more  upon  eaith  the  Lover  of  men 
who  went  about  doing  good. 


Crtntinucd  from,  page  42. 
self-respect  or   self-reliance.     They  who   possess 
these  will  be  ambitious,  and  without  them  none  can 
rise  in  the  world  of  history,  of  letters,  of  morals. 

2.  Tlii-t  in  attr.^ted  by  hist  or  j/.  Clncinnatus  in 
returning  to  his  plow,  and  Washington  by  resign- 
ing his  position,  gained  a  stronger  hold  upon  the 


SERMON    OUTLINES. 


affections  of  the  people  than  had  they  continued  in 
their  respective  offices.  What  is  true  of  the  State 
is  equally  true  in  the  Church.  He  who  seeks  hum- 
bly to  do  his  duty  is  soon  placed  in  more  responsible 
positions.  We  rise  on  performances,  not  profes- 
sions. 

3.  Exaltation  is  promised  biiour  Saviour  as  the 
reward  of  humility.  In  fact,  it  Is  the  result  of  hu- 
mility, for  thereby  we  throw  off  the  selfishness  that 
is  despicable,  and  are  clothed  with  the  nobility  that 
Is  admirable. 

Ill,  Humility  is  requisite  to  eternal  salvation. 
All  life  is  a  conflict  between  pride  and  humility. 
The  world  presents  to  sense  that  which  lifts  up  self. 
"All  these  things  will  I  give  thee,  if  thou  wilt  fall 
down  and  worship  me."  God  seeks  the  surrender 
of  self,  that  the  nobler  aspirations  may  be  gratified. 

1.  Forgiveness  cannot  be  obtained  ivitJxmt  hu- 
mility.  "  To  this  man  will  I  look,  even  to  him  that 
Is  poor  and  of  a  contrite  spirit."  It  does  require  an 
effort  to  say,  '"I  am  wrong;"  yet  confession  is 
essential  to  pardon. 

2.  Purity  cannot  he  obtained  without  humility. 
So  long  as  the  pride  that  opposes  God  dwells  in 
the  heart  there  can  be  no  purity.  Only  the  clear, 
calm  depths  of  the  heart  can  reflect  the  image  of  the 
Holy  One.  Purity  is  more  than  morality,  more  than 
virtue.  It  is  the  one  only  stream  that  flows  from 
entire  devotion  to  God,  and  its  branches  permeate 
every  nook  of  life. 

3.  Heaven  cannot  he  obtained  without  Mimility. 
Even  here,  the  more  we  think  of  heaven,  its  char- 
acter, its  inhabitants,  its  enjoyments,  the  more  we 
lose  sight  of  self.  What,  then,  must  be  the  holy 
spirit  of  him  who  dwells  with  God?  And  the  four 
and  twenty  elders  which  sat  before  God,  on  their 
seats,  fell  upon  their  faces  and  worshiped  God. 

Apply.  The  disciples  inquired  of  our  Saviour, 
"Who  is  greatest  in  the  kingdom  of  heaven  ?  And 
Jesus  called  a  little  child,  and  set  him  in  the  midst 
of  them."  And  in  that  type  of  a  guiltless,  loving, 
humble  character  they  could  see  who  is  greatest. 
It  is  our  work  to  bring  mankind  back  to  the  virtue 
and  humility  of  childhood. 

Contimied  from  pa^e  70. 

heart.  It  has  no  sympathy  with  truth.  The  natu- 
ral heart  is  enmity  against  God  and  truth,  and  this 
because  God  is  the  source  of  all  truth.  If  this 
natural  perversity  be  yielded  to,  the  man  will  drift 
farther  and  farther  away  from  the  truth. 

b.  Confirmed  habits  of  sin  will  certainly  prevent 
the  search  for  truth.  Such  habits  imply  the  love 
of  sin.  When  sin  is  loved  truth  is  ever  an  unwel- 
come guest.  Men  love  darkness  rather  than  light, 
because  their  deeds  are  evil.  Lovers  of  sin  do  not 
wish  reproof,  and  so  they  will  not  come  to  the  light, 
and  they  know  that  light  is  truth. 
310 


c.  Carelessness  concerning  all  moral  and  relig- 
ious questions  will  prevent  the  search  for  truth. 
The  soul  must  be  aroused  to  a  sense  of  need  before 
it  will  seek  any  good.  "  Awake  thou  that  sleepest, 
and  arise  from  the  dead,  and  Christ  shall  give  thee 
light,"  is  the  call  of  God  to  dead  or  drowsy  souls, 
which  must  startle  them  into  consciousness  of  dan- 
ger and  destitution  before  they  become  successful 
seekers  after  truth. 

d.  Malignant  opposition  to  the  truth  prevents  all 
search  for  truth.  Few  sink  to  this  level.  It  is  the 
comlition  of  lost  spirits.  There  are  some  living 
men  who  seem  to  have  reached  it.  It  may  come  to 
be  the  condition  of  the  careless  and  of  the  habit- 
ually sinful.  When  men  hate  knowledge,  and  do 
not  choose  the  fear  of  the  Lord,  reject  his  counsel 
and  despise  his  reproof,  they  are  in  the  greatest 
peril  of  becoming  malignant  opposers  of  the  truth; 
and  so  the  light  that  is  in  them  may  become  dark- 
ness ever  increasing,  hopeless,  eternal. 

Four  characteristics  distinguish  real  seekers  after 
truth : 

a.  They  are  honestly  ignorant.  Time,  place,  and 
various  circumstances  may  have  prevented  the  in- 
crease of  knowledge,  the  search  after  and  appre- 
hension of  truth.  The  honestly  ignorant  are 
those  who  have  used  faithfully  and  well  the  op- 
portunities which  have  been  afforded  them. 

b.  Real  seekers  after  the  truth  are  always  will- 
ing to  receive  new  light.  They  stand  with  their 
faces  toward  the  dawn  if  a  single  streak  of  gray 
glimmers  in  the  distant  horizon.  They  have  no 
cherished  whims  or  pet  ideas  that  they  are  deter- 
mined to  retain,  even  when  convinced  that  they  are 
contrary  to  the  truth.  Above  all  things  else  they 
want  to  know  and  do  the  truth. 

c.  Real  seekers  after  truth  are  always  pains- 
taking investigators.  Time,  patient  effort,  self- 
sacrificing  devotion,  are  freely  given  to  secure  the 
desired  end. 

d.  Real  seekers  after  truth  reverently  recognize 
the  Holy  Scriptures  as  the  revealed  will  of  God,  and 
so  the  source  of  all  truth.  They  may  traverse 
every  field  of  knowledge  and  research,  but  they 
never  fail  to  ponder  with  prayerful  attention 
the  sacred  truths  of  the  Bible.  "Thy  word  Is 
truth,"  is  the  sentiment  of  their  souls.  They  are 
mindful  of  the  promise,  "  If  any  of  you  lack  wis- 
dom, let  him  ask  of  God,  that  giveth  to  all  liberal- 
ly, and  upbraideth  not,  and  it  shall  be  given  him." 
And  so  God  and  his  word  supplies  all  needed  moral 
and  spiritual  truth. 

These  qualities  possessed  by  the  Bereans  called 
forth  the  commendation  of  the  writer  of  the  Acts 
of  the  Apostles ;  they  are  always  elements  of  a  noble, 
broad,  and  generous  character.  It  is  our  privilege 
and  duty  to  possess  them.  Then  shall  we  come 
to  know  the  trutb^  and  tlie  truth  shall  make  us 
free. 


INDEX   OF    SUBJECTS. 


Absalom,  213. 
Absiiloins  Death,  'i21. 

I'lllar,  --SS. 
Abstlnt'iRc  for  the  sake  of  others, 

lii. 
Adonljah,  252. 
Adoption,  100. 
iEsop,  37. 
Alinug-trees,  232. 
Altars,  72. 
Amphlpolis,  05. 
Angel  of  Death,  42. 
Anointing,  255. 
Antl(X-h,  43. 
Apollos,  101,  103. 
ApoUonla,  65. 
A  rat  us,  74. 
Araunah,  228. 
Ark  of  the  Covenant,  189. 
Ashtoreth,  2S4. 
Asia,  109. 
Asiarchs,  145. 
Athens,  Paul  at,  71. 

Baptism,  the  Jailer's,  61. 
Believers,  Blessedness  of,  170. 
Berea,  68. 
Brethren,  Weak,  127. 

Canal-lock  opening,  53. 
Captains  of  the  Host,  253. 
Catacombs,  88. 
Chambers  around    the  Temple, 

272. 
Charity,  129. 
Church  and  State,  170. 
Chronicles,  Books  of,  257. 
Cicero,  Quotation  from,  62. 
Circumcision,  22. 
Circumcision  of  Timothy,  47. 
Claudius,  80. 
Clcanthes,  74. 
Coat  of  mall,  92. 
Comet,  191. 

Coming  of  the  Lord,  87,  93. 
Conference   at  Jerusalem,   The, 

19. 
Contribution   for  Jewish   Chris- 
tians, 151. 
Conversion  In  Youth,  46,  305. 
Corinth,  150. 

Map  of,  150. 
Corinthians,  First  Epistle  to,  110. 

Second  Epistle  to,  150. 


Covenant  with  David,  God's,  190. 
Creator  Remembered,  311. 
Cross,    Preachiug    of    the,    117, 

122. 
Curious  Arts,  112. 
Cymbals,  19,  130. 
Cyprus,  45.  ' 

David  Anointed,  183. 

Castle  of,  187. 

City  of,  184. 

King  over  all  Israel,  182. 

Repentance  of,  208. 
Death,  Victory  over,  136. 
Diana,  Temple  of,  140. 
Diligence,  Christian,  94. 
Divination,  Spirit  of,  54. 
Dreams,  262. 
Drunkenness,  298. 

Ecclesiastes,  Book  of,  299. 
Elders,  22. 
Epheslan  letters.  111. 

Ephesus,  108. 

Paul  at,  108. 

Temple  at,  140. 

Theater  at,  141. 

Uproar  at,  140. 
Evil  speaking,  40. 
Evil  spirits,  110. 

Faith,  106. 

Foreknowledge,  171. 
Friendship,  207. 

Gad  the  prophet,  230. 
Galatia,  48. 

Churches  of,  157. 
Galllo,  m. 

Gate  with  tower,  223. 
Giving,  150. 
God,  ConOdence  In,  239. 

Messenger  of,  235. 

Works  and  Word  of,  233. 

Gospel,  Revelation  of,  76. 
Guyon,  Madame,  58. 

Hearing  and  Doing,  25. 

Hebron,  1H2,  218. 

Hiram,  187. 

Holy    Ghost,    Baptism    of    the, 

105. 
Honey-comb,  236. 
Humility,  39,  42. 

Israel,  Golden  Age  of,  181. 


Jailer,  Conversion  of  the,  58. 
Jerusiileni,  Plan  of,  185. 

Conquest  of  1&4. 

Walls  of,  213. 
Joab,  253. 

John,  Baptism  of,  102. 
John  Mark,  44. 
Jonathan's  son,  203. 
Judgment,  89. 
Justification  by  Faith,  164. 

Kindness    to    Jonathan's    Son, 

203. 
King,  Visit  to  the,  282. 
KIrJath-jearim,  190. 

Looking-glass,  28,  134. 
Law,  Deeds  of  the,  105. 
Obedience  to,  176. 
Laver,  207. 

Lebanon,  Cedars  of,  200. 
Liberty,  Christian,  157. 
Life  a  vapor,  41. 
Living  as  in  God's  sight,  38. 
Love,  Christian,  129. 
Lydla,  52. 
Lystra,  45. 

Macedonia,  149. 

Man  of,  49. 
Machir,  205. 
Mahanalm,  222. 
Mars'  Hill,  71. 
Meat  offered  to  Idols,  123. 
Meekness,  35. 
MephilHJsheth,  203. 
Mercy  of  the  Lord,  250. 
MIllo,  186. 
Miracles,  110. 

Missionary  Journey,  Paul's  Sec- 
ond, 43. 

Third,  100. 
Molech,  285. 
Mosque  of  Omar,  229. 
Mule,  King's,  255. 
Musical  Instruments,  191,  302. 
Mystery,  130. 

Nathan  the  prophet,  197,  252. 
Nature,  course  of,  33. 
Newton,  Sir  Isaac,  133. 

Old  Age,  311. 
Old  Testament,  66. 
Ophlr,  281. 


INDEX    OF    SUBJECTS. 


Paul  and  Barnabas,  44. 

Revelation  of  our  Future,  93. 

Temple  Dedicated,  273. 

At  Athens,  71. 

Righteousness,  Fruit  of,  37. 

Preparation  for,  257. 

At  Corintb,  78. 

Rock,  The  Sacred,  232. 

Tent-making,  80. 

At  Ephesus,  108. 

Roll  of  book,  846. 

Thorn  in  the  flesh,  Paul's,  168. 

At  Jerusalem,  20. 

Romans,  Epistle  to  the,  164. 

Thessalonians,  Epistles  to,  87. 

Preaching  of,  116. 

Runners,  223. 

Thessalonica,  64. 

Second   Missionary   Journey 

Threshing-floor,  193,  228. 

of,  43. 

Sacrifice,  245. 

Timothy,  46,  114. 

Third  Missionary  Journey  of, 

Sceva,  111. 

Tongue,  Power  of  the,  31. 

100. 

Scourging,  56. 

Town-Clerk  of  Ephesus,  116. 

Persecution,  149. 

Selfishness,  115. 

Treasures  of  David,  259. 

Pestilence,  227. 

Services  of  religion,  195. 

Troas,  48. 

Pharisees,  21. 

Sheba,  Queen  of  279. 

Tyre,  187. 

Philippi,  51. 

Ships,  33. 

Pit,  244. 

Silas,  45. 

Uzzah,  191. 

Plague  stayed.  The,  227. 

Siu,  Penalties  for,  233. 

Pleasure,  299. 

Solomon,  Choice  of,  261. 

Wailing-place  of  the  Jews,  270. 

Politarchs,  67. 

Sin  of,  283. 

Waiting  for  the  Lord,  243, 

Praise,  Song  of,  248. 

Succession  of,  252. 

Wisdom  from  above,  36. 

Prayer,  Place  of,  53. 

Wisdom  of,  278. 

True,  293. 

Preaching,  Paul's,  116. 

Spices,  281. 

Predestination,  170. 

Stocks,  56. 

Yoke  of  the  Lavr,  23. 

Proverbs,  288. 

Sun,  Heat  of,  235. 

Youth,  311. 

Psaltery,  191. 

Rebellion  of  Absalom,  213. 
Repentance,  208. 

Tabret,  191. 
Temple  BuUt,  26«. 

Ziba,  204. 
Zion,  184. 

S12 


PrlnceS^hSTal  Sem 


11012  012495133 


Date  Due 


